Can private companies legitimately regulate sharing markets, and if yes, how? Whereas scholars have either criticized sharing platforms for expanding into private and public arenas or welcomed them to counterbalance encroaching government regulations, studies document their unbridled popularity. On the basis of a special version of social contracts theory pioneered by James Buchanan, we develop a heuristics that helps guide reasoning about the legitimacy of the sharing economy’s regulatory function. First, we discuss the conditions under which free and responsible individuals (...) deliberately subject themselves to rules without their prior direct participation, that is, exit, voice, and constitutional limits. Second, we suggest sharing platforms can use novel ordo-responsibilities to establish a sharing constitution that takes these conditions into account. Third, we argue that sharing platforms can legitimately do so within an enabling institutional environment in society, the provision of which relies on the joint efforts of sharing platforms, political actors, and civil society. (shrink)

Die Denkfigur des ordo inversus, die seit der Antike in den verschiedensten Disziplinen epistemische Sicherheit garantierte, verliert in der Zeit um 1800 an Plausibilität. Es kommt zu einem Formen- und Funktionswandel, der in den Künsten wie auch in den Natur-und Geisteswissenschaften auf vielfältige Weise resonierte. Der ordo inversus bezeichnet eine zirkuläre Bewegung, die von einem Anfangs- zu einem Endpunkt fortschreitet und im Zurückkehren wieder mit dem Ausgangspunkt verbunden wird, häufig in Teilbewegungen aufgespalten, etwa progressio/regressio oder analysis/synthesis. Als Methodenkonzept (...) spielt er von der Antike über das Mittelalter und die Frühe Neuzeit bis weit ins 18. Jahrhundert hinein eine zentrale Rolle in Theologie, Logik, Naturphilosophie und Hermeneutik. Das Zerbrechen des ordo inversus provoziert eine Reihe von Restitutionsversuchen von so unterschiedlichen Autoren wie Goethe, Novalis und Jean Paul, aber auch bei Lambert, Kant, Fichte und Schleiermacher. Der Band beleuchtet diese Prozesse in komparativer und historischer Perspektive und eröffnet so einen instruktiven Einblick in die historische Epistemologie im Übergang zur "Moderne". (shrink)

No presente artigo tratar-se-á da reforma do Ordo Missae perpetrado pelo Concílio Ecumênico Vaticano II (1962-1965), em seus aspectos históricos e teológicos, bem como as incidências pastorais da mesma. Buscar-se-á como delimitação somente analisar a reforma do Ordo Missae, no que tange as Orações Eucarísticas implementadas pela reforma conciliar, especialmente ao problema da ‘reforma’ do Ordo Missae , do Cânon Romano e das novas Orações Eucarísticas. Em suma, vislumbra-se a reforma litúrgica, os aspectos teológicos da Sacrosanctum Concilio (...) e o ‘problema do Cânon’. O Concílio optou por retornar às fontes, redescobriu as Anáforas Eucarísticas Ocidentais e Orientais e adaptou-as nas Novas Orações Eucarísticas: a Anáfora de Hipólito de Roma em sua obra Traditio Apostolica que foi adaptada para ser a Oração Eucarística II; a Oração Eucarística III é inspirada na liturgia galicana e moçarábica; a Oração Eucarística IV de inspiração na Anáfora de Basílio e no Brasil somente, a Oração Eucarística V. Palavras-chave: Ordo Missae. Concílio Vaticano II. Orações Eucarísticas.: The Reform Ordo Missae Vatican II: historical, ,theological and pastoral aspects. This article deals with the reform of the Ordo Missae held by the Second Vatican Council (1962-1965), in their historical and theological aspects, as well as its pastoral implications. The text will analyze the reform of Ordo Missae regarding the Eucharistic Prayers implemented by the Conciliar reform, especially the problem of 'reform' of the Ordo Missae, the Roman Canon and new Eucharistic Prayers. In short, this analysis aims to liturgical reform, the theological aspects of Sacrosanctum council and the 'problem of the canon'. The council opted to return to the sources, rediscovered the Eucharistic Anaphoras and adapted them in New Eucharistic Prayers: the Anaphora of Hippolytus of Rome in his Traditio Apostilica which was adapted for the Second Eucharistic Prayer. The Eucharistic Prayer III is inspired by the Gallican and moçarábica liturgy. Eucharistic Prayer IV is inspired in the Anaphora of Basilio. Keywords : Ordo Missae . Second Vatican Council. Eucharistic Prayers. (shrink)

Based on economic ethics, this paper reflects on and aims to improve the semantics of responsibility. The traditional concept of responsibility is threatened with erosion when responsibility is attributed to an actor who is unable to exercise individual control over the outcome of his actions. In the modern world-society this is increasingly the case. The concept of ordo-responsibility is helpful in identifying a suitable approach for the attribution and acceptance of responsibility. The perspective of economic ethics systematically differentiates between (...) the initial basic game of business and the related meta-games of politics and public discourse. In this way, the focus shifts to the rule-setting processes and rule-finding discourses for which the actors can accept governance responsibility and discourse responsibility, respectively. These two forms of ordo-responsibility demonstrate a characteristic which is extremely important for processes of New Governance: they can be attributed to corporative actors, and they can be perceived by them in their own well-reflected interests. (shrink)

“Ordo,” as it has come to be used, suggests the basic structure of Christian worship that centers on table, font, and pulpit, and the shape of Christian living that flows from these centers. It is a commitment to that which grounds and guides our lives in the world.

According to Carl Schmitt, the phenomenon of the political has different forms. These forms can be distinguished based on different possible relationships between political action and the state. This article presents the history of what Schmitt refers to as the phenomenon of partisanship. Partisanship is a specific form of politics, established in the early ninetieth century, which has gradually expanded its presence. Partisan activity is characterized by totality, which has evolved to become the dominant component of political action over time, (...) particularly in the twentieth century. This totality affects not only the size and range of political activity, but it is also – and perhaps first of all – ruthless in its use of terror and violence, which is considered entirely justified by total partisans/terrorists. (shrink)

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Résumé Dans les livres I et II du Periphyseon, Érigène évoque les « causes primordiales » (correspondant à la deuxième division de la Nature ) sans spécifier d’ordre de priorité entre elles. Une réponse à une question posée par l’ Alumnus à ce sujet remédie à cette omission dans les premières pages du livre III. Érigène se place initialement sous l’autorité de Denys et argue du fait que, dès lors que les noms divins du De Divinis Nominibus correspondent à ses (...) propres « causes primordiales », il est permis d’adopter l’ordre du traité dionysien. Toutefois, Érigène passe rapidement à la démonstration rationnelle. Il expose alors quelques-uns des principes constitutifs de l’ordonnancement des causes primordiales. Dans cette section de l’exposé, il est fait un usage intensif de l’analogie de la sphère géométrique afin de soutenir la conclusion surprenante selon laquelle il n’est d’ordre perceptible ni au début ni à la fin de la procession des causes dans les existants créés. La plausibilité d’une telle conclusion tient aux aspects théophanique, non discursif et idéaliste de la théorie d’Érigène. Le théologien irlandais expose ensuite un cas spécifique de l’ordonnancement des causes primordiales et fait valoir que la cause primordiale de la Bonté précède la cause primordiale de l’Être. L’ Alumnus se montre satisfait de l’explication de son maître et procède à la synthèse de ce qu’il a appris, quoique certains aspects de son résumé suggèrent qu’il est passé à côté de quelques-uns des traits les plus subtils de la théorie. Un post-scriptum traite brièvement de la question de savoir si des réminiscences de la Consolation de la Philosophie de Boèce ne sont pas à l’œuvre dans cette théorie érigénienne. (shrink)

As a student at Cambridge forty years ago I received a good training in the language and literature of classical Greece, and had the good fortune to study paleography under the late E. H. Minns. For all this I am deeply grateful. But I had no training in Byzantine Greek. It was only later, and more or less by accident, that I discovered Byzantine and Modern Greek. It is not my intention to discuss the wider aspects of this question now, (...) but to appeal, on the basis of some passages in the Oresteia, for a new approach to textual criticism, or rather for the renewal of an old approach. (shrink)

In this paper I aim to re-think the question of the world of persons with schizophrenia from the perspective of the German phenomenologist Max Scheler and that of the Japanese psychiatrist Bin Kimura. So far, no comparison between these two authors has been made, even though there are several convergences and evidence of Scheler’s indirect influence on Bin Kimura through Viktor von Weizsäcker. In recent years, Dan Zahavi, Louis Sass, and Josef Parnas have interpreted the modus vivendi of schizophrenic patients (...) in relation to a disturbance on the level of the “minimal self”. Subsequently, the discussion has highlighted the importance of disorders on the level of intercorporeality and intersubjectivity (Thomas Fuchs) and on the level of “existential feelings” (Matthew Ratcliffe). This paper argues that Max Scheler and Bin Kimura allow us to focus on an aspect which has been neglected so far: that of a “relational self” that relates to the very foundation of intersubjectivity and intercorporeality and that can thus be reborn in the encounter with the other and may position itself differently in the world. In Scheler’s perspective, the world of persons with schizophrenia is the result of an axiological disorder (valueception) that impairs contact with the primordial life impulse (Lebensdrang). As a consequence, they are incapable of attuning emotionally and socially with others: this prevents the singularity from being reborn in the encounter with the other and forces them to position themselves in their own solipsistic universe. Moving in a similar direction, Bin Kimura interprets the world of persons with schizophrenia as the result of a disorder of aida (one of the central concepts of Japanese culture that indicates the space of being in between). The disorder of aida compromises the basic relationship (Grundverhältnis in the sense of Viktor von Weizsäcker) and hinders what Bin Kimura calls festum, i.e. the birth of subjectivity, so that it is experienced by persons with schizophrenia only as ante festum. Starting from these two perspectives, I argue the existence of an axiological and anthropogenetic dimension of psychopathology. I begin with a discussion of Zahavi’s concept of minimal self and the thesis that reveals the disorders on this level of subjectivity as the origin of the world of persons with schizophrenia. I, then, analyze Max Scheler’s position and its historic importance for the emergence of phenomenological psychopathology. Thereafter, I introduce the concepts of “disorder of aida” (Bin Kimura) and “disorder of ordo amoris” (Max Scheler). Finally, I develop the concept of a “psychopathology of ordo amoris” by also comparing it with Ratcliffe’s thesis of “existential feelings”. (shrink)

Cusanus hatte es in seinem Leben und in seinem Werk mit einer Fulle von Konflikten verschiedenster Art zu tun: juristische, kirchenpolitische, philosophische und theologische Konflikte. Gibt es Prinzipien, die Nikolaus von Kues bei den jeweiligen Konfliktlosungen leiteten? Der Verfasser bejaht diese Frage und subsumiert abschliessend die erarbeiteten Prinzipien unter den Begriff <I>ordo im Sinne des Titels der Arbeit.".

INTRODUCTION BRAD S. GREGORY Until now those interested in Spinoza have lacked an adequate English translation of the Tractatus Theologico-Politicus. ...