This paper develops its exegetical claim by building mainly on a reconstruction of a central argument in the Critique of Pure Reason and supporting it with material from Kant’s other critical works. It argues that Kant’s philosophy does not permit us any judgment about things in themselves whatsoever. This could be called a form of ignorance, albeit a unique one. On the developed reading, Kant claims that there cannot be any objectively valid judgment about things in themselves, and since so-called (...) judgments without objective validity are actually no judgments at all, there is no judgment about things in themselves available to us – not even a negative one. The paper considers the theses and antitheses of the antinomies, analytic judgments, and the practical postulates as potential candidates for such judgments, each of which fail the objectivity test. It ends by concluding that we should read Kant’s critical writings in such a way that they do not feature any judgments about things in themselves and suggests one way to do so: putative judgments of this sort could be read as higher-order judgments about the concept of a thing in itself. (shrink)

In this paper, I shall discuss the assumption that Kant’s method in the Critique of Pure Reason is a transcendental analysis of experience. In order to do this, I will consider the conception of transcendental analysis that Marburg Neo-Kantianism powerfully introduced into Kant interpretation. I shall first develop a general model of transcendental analysis in the Marburg sense. I shall then ask whether this is a suitable model for the interpretation of the first Critique. Kant’s distinction between the analytic and (...) synthetic method in the Prolegomena seems to contradict this, given that it is a distinction between two different mathematical methods of demonstration. However, I shall argue that any such reading is incompatible with the Critique, and that transcendental analysis is indeed a legitimate interpretative model for understanding Kant. I shall finally turn to Strawson’s conception of descriptive metaphysics, which has strong affinities to Kant and the Marburg school. Most importantly, Strawson helps us to understand three significant aims at which transcendental analysis is directed. Finally, comparing transcendental analysis to dominant conceptions of analysis in philosophy, I shall argue that it constitutes a variety of philosophical analysis sui generis. (shrink)

In this study, I examine the online discourse of the European refugee crisis on the micro-blogging platform, Twitter. Specifically, I analyze 100 tweets that include #refugeesnotwelcome, and explore how this hashtag is used to express negative feelings, beliefs and ideologies toward refugees and migrants in Europe. Guided by critical discourse studies, I focus on Twitter users’ discursive strategies as well as form and function of semiotic resources and multimodality. Twitter users who include this particular hashtag use a rhetoric of inclusion (...) and exclusion to depict refugees as unwanted, criminal outsiders. These tendencies align with current trends in Europe where nationalist-conservative and xenophobic right-wing groups gain power and establish a socially accepted discourse of racism. (shrink)

Die Welt ist alles, was wir in unseren naturwissenschaftlichen Theorien beschreiben konnen so eine weit verbreitete Uberzeugung, die seit den Tagen des Positivismus unser Weltbild bestimmt. Aber reicht das tatsachlich schon aus? Wer sich am Ideal der wissenschaftlichen Erkenntnis orientiert, neigt dazu, viele nicht-begriffliche Erfahrungsformen zu unterschlagen, die uns aus dem Alltag vertraut sind: Symbolsysteme wie Musik, Literatur oder Bilder, Instanzen der unmittelbaren Erfahrung wie Anschauung, Wahrnehmung oder Gefuhl und den Bereich des praktischen Konnens. In der Regel sind wir nicht (...) in der Lage, den Gehalt dieser Phanomene vollstandig begrifflich wiederzugeben. Dennoch ist das weite Feld des Nichtbegrifflichen eine unverzichtbare Voraussetzung unserer Satze und Gedanken: Ohne Kunst, Wahrnehmung und Handeln gibt es kein Denken, keine Wissenschaft, keine Philosophie. Der Band geht der Vielfalt des Nicht-Begrifflichen in asthetischen, symboltheoretischen und semantischen Untersuchungen nach. Aus ihnen ergibt sich ein umfassender systematischer Uberblick uber eines der spannendsten und offensten Problemfelder der aktuellen philosophischen Debatte. Mit Beitragen von: Andreas Bartels, Uwe Baumann, Volker Beeh, Gottfried Boehm, Olaf Breidbach, Joachim Bromand, Gottfried Gabriel, Markus Gabriel, Ernest Wolf Gazo, Annemarie Gethmann-Siefert, Jurgen Goldstein, Jens Halfwassen, Thomas Soren Hoffmann, Wolfgang Harms, Jochen Horisch, Peter Janich, Guilherme F. R. Kisteumacher, Jakub Kloc-Konkolowicz, Imi Knoebel, Theo Kobusch, Klaus-M. Kodalle, Sibylle Kramer, Guido Kreis, Wolfgang Kubin, Sonke Lorenz, Antonio Cota Marcal, Aliasghar Mosleh, Theodoros Penolidis, Dominik Perler, Hans-Joachim Pieper, Andrzej Przylebski, Birgit Sandkaulen, Matthias Schmoeckel, Oswald Schwemmer, Josef Simon, Pirmin Stekeler-Weithofer, Dieter Teichert, Kai Vogeley, Gottfried Willems und Gereon Wolters". (shrink)

Kann es sein, dass unser Denken unauflösliche Widersprüche enthält? Die Paradoxien des Unendlichen sind ein guter Kandidat dafür. Kant hat in seiner transzendentalen Dialektik behauptet, dass wir das Unendliche nicht konsistent denken können. Hegel hält mit einer faszinierenden positiven Dialektik dagegen, die das Unendliche widerspruchsfrei denken will. Bei Cantor jedoch, der die moderne Auffassung des Unendlichen revolutioniert hat, kehren die Paradoxien wieder zurück. Guido Kreis zeigt, dass unsere Begriffe vom Unendlichen relativ zu unseren besten Theorien tatsächlich inkonsistent sind, und führt (...) anhand dieser negativen Dialektik zugleich in die Grundformen der modernen Dialektik ein. (shrink)

In the first two sections of the following remarks, I will establish a working definition of Cassirer's concept of a symbolic form. Symbolic forms are primarily forms of expression (1). Furthermore, they must be conceived as forms of world-disclosure and forms of mind and spirit (2). Finally, I will highlight the key elements of Cassirer's analysis of the practical dimension of symbolic forms (3). I argue that a reconsideration of the concept of a symbolic form will naturally let the philosophy (...) of symbolic forms adopt the shape of a critical theory of society. (shrink)

This paper analyses two early Chinese ways of modeling the ethical significance of art using music as an example. I shall focus on the Xunzi 《荀子》 as a paradigmatic statement of Confucian views, and selected passages from the Zhuangzi 《莊子》 as an exemplary manifestation of Daoist aesthetics. I argue that the Xunzi opts for a direct ethical impact of music, while it does not rely on an independent aesthetic conception of the goodness of music. By contrast, I argue that the (...) Zhuangzi discusses music on the grounds of an independent aesthetic conception of its goodness, while music can only claim an indirect ethical significance. Both models are mutually exclusive. This gives reason to believe that the Xunzi and the Zhuangzi present us with the two systematically possible ways of modeling the ethical impact of art. (shrink)

Since we have learned that human organs can be used to treat severe health problems, only donation has been considered for organ procurement. Among the other possibilities that can be used after a person’s death, purchase or systematic removal have been a priori rejected. However, we will show that the appeal to individual altruism have resulted in some of the aporias of the present situation. Subsequently, we will consider how systematic organ removal from deceased persons can be made acceptable in (...) liberal and democratic societies. Finally, we will suggest that individual choices with regard to systematic organ removal could well be registered in a way that allows proper implementation of present French legislation. (shrink)

Gottesbeweise gehören zu den großen Themen der abendländischen Philosophie. Im 20. Jahrhundert sind sie mit Hilfe der modernen Logik neu formuliert worden und auch in der analytischen Philosophie werden Gottesbeweise seit Jahrzehnten kontrovers diskutiert. Offenkundig ist die Frage nach der Existenz Gottes im nachmetaphysischen Zeitalter aktueller denn je. Der Band versammelt die großen Gottesbeweise des Mittelalters und der Neuzeit ebenso wie die klassischen Einwände von Hume und Kant. Die sprachanalytische Debatte wird ausführlich dokumentiert und ein eigener Teil ist Kurt Gödel (...) gewidmet, dessen ontologischer Beweis bis heute nicht stichhaltig widerlegt worden ist. Umfassende einleitende Essays führen in die Problematik der Gottesbeweise ein und bieten gut verständliche Rekonstruktionen der jeweiligen Beweisversuche. (shrink)

Le présent article propose d’étudier la « panique » suscitée par les « théories du complot » dans les semaines suivant les attentats de Paris des 7 et 9 janvier. L’expression « théorie du complot » fait très rapidement son apparition dans les médias pour rendre compte de la circulation de questionnements sur certains détails des événements et marque l’ouverture de deux semaines de « panique médiatique » autour du phénomène. Interroger cet épisode permet de rendre compte des évolutions et (...) des usages médiatiques, politiques et scientifiques face au conspirationnisme et de questionner la notion même de « théorie du complot », tant à un niveau définitionnel que dans une perspective heuristique. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 67 Heft: 3 Seiten: 511-515.

Kant claimed that it is impossible for us to have a consistent notion of the infinite. I shall concentrate on three versions of the paradoxes of the infinite: Kant’s first antinomy, the paradoxes of Cantorian set theory, and applications of Cantorian arguments to the metaphysics of the world. I shall dare two side-glance looks at Ancient Chinese Philosophy, where analogies to the Western paradoxes can be found. I shall first discuss key passages from the Chinese sophists, and then consider the (...) formulation of the Law of Non-Contradiction in the Moist Canons. I conclude that the paradoxes of the infinite remain a major challenge for reason. (shrink)

The terrorist attack against the satirical weekly newspaperCharlie Hebdoand the subsequent hostage-taking in the kosher supermarket in Paris on the 7th and 9th January 2015 profoundly shocked the French public. The term ‘conspiracy theory’ very rapidly came to be used in the media to account for accusations of a ‘false flag operation’ and for the circulation of doubts concerning certain details relating to these events. The use of the term ‘conspiracy theory’ in these contexts seemed to show up an extremely (...) broad application of it, an application, which, in some cases, was accompanied by a rather impassioned approach to the events and one not always free from ideological presuppositions which aligned phenomena which, even though linkages between them could be shown, should more properly be distinguished one from another.This article proposes to examine the media and institutional applications of this term during the episode of the ‘anti-conspiracy theory panic’, which followed upon the Paris incidents. This study will permit the very notion of ‘conspiracy theory’ to be brought into question, both on the level of definition and from a heuristic perspective. (shrink)

The alcohol‐soluble (prolamin) storage proteins of barley, wheat and rye vary in their structures, but all have two features in common: the presence of distinct structural domains differing in amino acid compositions, and of repeats within one of these domains. Detailed comparisons of amino acid sequences show that all appear to have evolved from a single ancestral gene consisting of three short related regions (called A, B and C). Regions related to A, B and C are also present in the (...) minor prolamins of maize and in three other groups of seed proteins: inhibitors of α‐amylase and /or trypsin from cereals. 2S storage globulins from several dicotyledonous species and a 2S albumin from sunflower. It is suggested that these proteins together constitute a protein superfamily with limited sequence homology. (shrink)