‘비디오게임 하는 것’은 어떤 윤리적 모델을 통해 새로운 방식으로 게임행위를 평가할 수 있는지에 대한 질문을 제기하도록 만들었다. 이러한 맥락 속에서 고전적인 윤리학적 모델 (덕 윤리, 의무론, 공리주의)은 궁극적으로 오직 ‘현실적 행위’에만 적용되고, 비디오 게임의 ‘가상적 행위’에 적용되지 않는다는 논증은 “놀이 무도덕주의” (Ostritsch 2018) 테제로 귀결된다. 이는 특히 노골적인 ‘폭력의 행위’의 경우의 게임 행위가 도덕적으로 판단될 수 있고 그래야만 한다는 공적 토론의 크게 우세한 직감(直感)에 의해 반박되어 왔다. 이러한 양자의 논의 속에 프리드리히 실러 (Friedrich Schiller)의 고전적 놀이 이론에 따른 중간적 입장이 (...) 있다. 이 입장은 실러의 ‘놀이의 전-도덕성’ (pre-morality) 개념과 ‘놀이와 놀이가 아닌것’, ‘현실적인 것과 도덕적으로 평가될 수 있는 행위’를 잇는 개념적-전체적 연관짓기에서 기인한다. 이에 따라, 비록 맥락을 떠나서 도덕적 판단의 주제가 될 순 없을지라도, 다른 행위와의 연관성으로 인해, 게임 행위는 반드시 최소한의 규범적 요구사항을 충족해야만 한다는 주장이 개진될 것이다. 주요하게 논의되고 스캔들화 되는 예시인 ‘Grand Theft Auto’는 이러한 접근 방식의 범위 및 한계를 보여줄 것이다. 결론적으로, 비디오 게임 윤리학의 적절한 이론적 모델과 관련한 질문에 있어, 상황윤리에 대한 지지와 도덕률에 도입에 대한 반대가 강조될 것이다. (shrink)

ZUSAMMENFASSUNGDie renommierte Religionsphilosophin Eleonore Stump bezieht seit über zwei Jahrzehnten in zahlreichen Publikationen zur Theodizeeproblematik Stellung. In der vorliegenden Untersuchung werden Stumps Überlegungen zum problem of evil systematisiert und kritisch gewürdigt. Dabei zeigt sich, dass die zentrale Annahme, auf der Stumps Theodizee beruht, die Pädagogisierung des Leids im Rahmen einer free will defence, über die Jahre hinweg keine substantielle Modifikation erfahren hat.SUMMARYSince more than two decades well-known philosopher of religion Eleonore Stump has discussed in numerous publications the problem of evil. (...) This paper aims at systematizing and evaluating Stump's considerations on this topic. The paper shows that Stump's crucial assumption of interpreting evil from a pedagogic point of view within a free will defence has not changed substantially over the years. (shrink)

The aim of this article is both to make a contribution towards a fuller understanding of the use of the perfect in Classical Greek, and to show how this understanding can yield new insights into how a speaker uses language to adapt his presentation of past events to his present rhetorical concerns. First, the semantic value of the perfect and its different basic uses are described. Second, four principles that help accounting for the variation between the perfect and aorist are (...) outlined. Third, a number of typical uses of the perfect in Attic forensic oratory are distinguished. Finally, a textual analysis of De Corona 57-60, 79-121 is given in order to show how Demosthenes uses the perfect to accomplish his rhetorical ends. (shrink)

Wichtige Aspekte der Spinoza-Rezeption sind lange Zeit im Hintergrund geblieben. Spinoza galt seit dem öffentlich gemachten Bekenntnis des Aufklärers Lessing zum Hen kai Pan als Vertreter einer Substanzenontologie für Atheisten. Friedrich Heinrich Jacobi war es, der 1785 und 1789 eine breite Debatte um Pantheismus, Atheismus, letztbegründende Prinzipien der Metaphysik, ferner um Freiheit und Notwendigkeit auslöste. Spinozas Trieb- und Affektenlehre blieb in der Forschung weitgehend unbeachtet. Weniger lautstark als im ausgehenden 18. Jahrhundert, aber durchaus wirksam, ist Spinoza im 20. und 21. (...) Jahrhundert durch Denker wie Gilles Deleuze oder den Neurologen Antonio Damasio erneut in den Fokus der Aufmerksamkeit geraten. Diesmal ist es Spinozas vormals wenig beachtete Affektenlehre, die für Theorien vom ganzen, nicht bloß vom einseitig rationalen Menschen Interesse weckte. Galt das Interesse der Aufklärung der Rationalität des Denkens, die gegen Aberglauben und Irreführungen der Vernunft ins Recht zu setzen war, so wenden sich das 20. und das 21. Jahrhundert der Entdeckung der Intelligenz und Rationalität der Gefühle zu – zuerst in der Psychologie, bald auch in der Philosophie. Der Band nimmt das neue Interesse an Spinoza zum Anlass zu untersuchen, ob und inwieweit im Deutschen Idealismus, in der Romantik und im 19. Jahrhundert bis heute der andere Spinoza, der Spinoza einer bemerkenswerten Trieb- und Affektenlehre sowie des amor Dei intellectualis, wahrgenommen wurde. Die Beiträge zu Spinoza selbst, zu Jacobi, Kant, Fichte, Schelling, Hegel, Hardenberg/Novalis, Friedrich Schlegel, Schleiermacher, schließlich zu Nietzsche, Freud, Sartre, Lacan, Deleuze zeigen, dass dieser andere Spinoza durchaus in der einen oder anderen Weise gesehen wurde. Mit Beiträgen von Karl Ameriks, Andreas Arndt, Ulrich Barth, Wolfgang Bartuschat, Arno Böhler, Konrad Cramer, Bärbel Frischmann, Patrizia Giampieri-Deutsch, Ulrike Kadi, Thomas Kisser, Jane Kneller, Konrad P. Liessmann, Elizabeth Millán, Ursula Renz, Helma Riefenthaler, Violetta L. Waibel, Reiner Wiehl und Jure Zovko. (shrink)

Diese Studie beschäftigt sich mit dem Zusammenhang zwischen literarischer Form und philosophischer Aussage in Leone Ebreos Dialoghi d'amore, einem der einflußreichsten Werke platonischer Liebesphilosophie im 16. Jahrhundert. Dabei zeigt sich, inwiefern Leone Ebreo seine Philosophie im Rahmen einer komplexen Beziehung zwischen einem Mann (Filone) und einer sich verweigernden Frau (Sofia) entwickelt. Die literarische Dimension der Dialoghi erweist sich als das unverzichtbare Medium der philosophischen Aussage, eine Konzeption platonisierender Liebesphilosophie aus einem spezifisch jüdischen Blickwinkel, welcher eine positive Bewertung der materiellen Welt (...) miteinschließt. Der Appendix gibt eine erste deutsche Übersetzung des Dialogo primo. (shrink)

Seit 1923 erscheinen in der Sammlung Tusculum ma gebende Editionen griechischer und lateinischer Werke mit deutscher bersetzung. Die Originaltexte werden zudem eingeleitet und umfassend kommentiert; nach der neuen Konzeption bieten schlie lich thematische Essays tiefere Einblicke in das Werk, seinen historischen Kontext und sein Nachleben. Die hohe wissenschaftliche Qualit t der Ausgaben, gepaart mit dem leserfreundlichen Sprachstil der Einf hrungs- und Kommentarteile, macht jeden Tusculum-Band zu einer fundamentalen Lekt re nicht nur f r Studierende, die sich zum ersten Mal einem (...) antiken Autor n hern, und f r Wissenschaftler, die spezifische Aspekte eines Werkes vertiefen m chten, sondern f r alle, die sich durch vertrauensw rdige bersetzungen einen Zugang zur Antiken Welt verschaffen wollen. In der Reihe wurden bisher ber 270 Titel publiziert, alle erh ltlich als Buch und eBook. Dadruch werden bislang vergriffene Titel und Rarit ten wieder vollst ndig verf gbar gemacht. Zus tzlich zu der Buchreihe erscheint bei De Gruyter zum 90-j hrigen Jubil um das eBook-PaketTusculum Online, eine digitale Sammlung aller von 1923 bis 2013 erschienenen Titel -eine geb hrende W rdigung eines wichtigen St cks deutscher Verlagsgeschichte. Mehr Informationen rund um Tusculum erhalten Sie unter: www.degruyter.com/tusculum. (shrink)

This paper sets out to carry out an analysis of the concept of love in the Gedanken über Tod und Unsterblichkeit, published anonymously by Feuerbach in 1830. Afer examining the scale of different types of love, conceived by Feuerbach as a hierarchy of the erotic, the paper will focus its attention on the question of the other and the fundamental role it plays in the very constitution of the individual: starting from the famous Feuerbachian defnition “Sein ist Gemeinschaf„, a number (...) of key notions that fnd their basis in love will be addressed, such as self-knowledge, the distinction of the individual, life as a continuous process of communication and as remembrance (of and by) the other, as well as the signifcation of one’s own life in relation to others. -/- -------- -/- El presente trabajo se propone realizar un análisis del concepto de amor en los Gedanken über Tod und Unsterblichkeit, publicado anónimamente por Feuerbach en 1830. Luego de examinar la escala de diferentes tipos de amor, concebida por Feuerbach como jerarquía de lo erótico, el trabajo centrará su atención en la cuestión del otro y del papel fundamental que desempeña en la propia constitución del individuo: partiendo de la célebre defnición feuerbachiana “Sein ist Gemeinschaf„, se abordará una serie de nociones clave que encuentran su base en el amor, tales como el saber de sí, la distinción del individuo, la vida como proceso continuo de comunicación y como recuerdo (de y por) otro, así como la signifcación de la propia vida a partir de los demás. (shrink)

Prolog -- Eros : auf dem Weg zur Erkenntnis -- Liebe als einheitsstiftende Macht -- Das tragische Chorspiel der Hellenen und ihre Imaginationen von Liebe -- Narkissos : die unstillbare Selbstliebe und das Spiegelmotiv -- Gnosis als erlösende Erkenntnis der Liebe -- Liebe in der kontemplativen Metaphysik Plotins -- Das Eine und das Viele -- Kontemplation und Liebe : das Mysterium Sacrum -- Sensorisches und Imaginatives : Weisen der Vergeistigung der Liebe -- Mystische Liebe : Gott-Leiden und Gott-Lieben in der (...) "Rheinischen Mystik" (Eckhart, Tauler, Seuse, Ruusbroec) -- Figurationen der Liebe auf den Brettern, die "die Welt bedeuten" (Wissen, Macht, Liebe, Tod) -- Amor fati : die Liebe zum Schicksal -- Die Liebe auf der Bühne des Theatrum Mundi -- Reflexionen und Mythopoetik der Liebe : philosophisch, theologisch, poetisch -- Liebe in der Theologie des Alten Bundes -- Liebe in der Theologie des Neuen Bundes. (shrink)

A discussão parte da indicação de Scheler, presente no seu escrito Liebe und Erkentnnis: énecessário superar a concepção intelectualista do amor, para compreender genuinamente ainterdependência entre amor e conhecimento. Nesta perspectiva, procura-se mostrar que oamor não apenas antecipa o conhecimento como motor e via, mas também o consuma,inserindo-o em esferas ontológicas primordiais, ao ascender a intelecção das essências a graumais evidente e a um modo mais originário. No primeiro momento, parte-se do conhecimento,destacando o ato de ideação como o específico do (...) espírito humano, para chegar ao modoclarividente do amor conhecer por participação no ser. Em segundo momento, em linhasgerais, evidencia-se o amor como ato fundamental da estrutura intencional e princípiogenerativo da ordem de fins da existência humana. Por isto, é tomado como o ponto de partidados atos intelectivos. (shrink)

Der Beitrag untersucht den Zusammenhang von Kunst und Moral ausgehend von zwei Tendenzen der zeitgenössischen Kunst. Beide Tendenzen betreffen den Status der ästhetischen Form und zeigen eine geänderte Stoßrichtung des moralischen.

Der Problemrahmen des Konflikts zwischen Liebe und Gerechtigkeit beschäftigt Nietzsche von der zweiten Unzeitgemässen Betrachtung bis zu Also Sprach Zarathustra. Die aktuelle philosophische Debatte ist hauptsächlich auf soziale Gerechtigkeit forkussiert. Nietzsche geht aber darüber hinaus und setzt sich mit jenen Aspekten dieser fragestellung auseinander, die auf ihrem Verstädnis als ethisches Problem in der individuellen Einstellung zur Erkenntnis beruben. Die Spannung zwischen Liebe und Gerechtigkeit erscheint als Grundgestal des inneren Konflikts einer Lebensform, die dem Streben nach Erkenntnis Verpflichtet ist. in diesem (...) Sinn ist Nietzsches Reflexion über jene Problematik mit dem philosophischen Rahmen verbunden, dem Gedanken wie die Lehre ver der "völligen Unverantwortlichkeit des Menschen", amor fati und die ewige Widerkehr des Gleichen zugehören.Nietzsche treats the conflict between love and justice in his works from the second of his Untimely Meditations to Thus Spoke Zarathustra. While current philosophical debates discuss this conflict with reference to social justice, Nietzsche focuses mostly on aspects arising from understanding it as an ethical problem regarding the individual's attitude towards knowledge. He thus treats the conflict between love and justice as the fundamental form of conflict internal to a form of life committed to knowledge, and his reflections are strictly connected with the broader philosophical framework from which emerge his doctrines of 'man's complete lack of responsibility', amor fati, and the eternal return. (shrink)

The theory of passions in the music was a Baroque doctrin of musical figures which has its preceding thinkers in the natural philosophy and sciences of the 16th century. The aim of this study is to reconstruct the theory of the passions in Girolamo Cardano, because he is one of the main natural philosophers and encyclopedists of the Renaissance, and to analyse his patterns in thinking the power of music for the creation of passions. In Cardano’s mathematical work De proportionibus (...) and in his De musica, the remaining part of an unpublished work about music, he explains a physiological theory about passions as local movements of the corporal part of the soul. In De subtilitate Cardano claims that the passions are movements and variations of natural heat and he investigates the effects of passions in the human body and their benefits and dangers for health. At last Cardano excludes some passions, amor, odium and tristitia from the effects of music because sounds effect only general passions - passions without knowledge of something - and cause life, not death. (shrink)

Using an analytical and historical approach, this article indicates that democracy, as understood today, is more closely linked with human rights than many authors assume. The first section attempts to justify the approach selected, which connects distinctions revealed by linguistic analysis of various word usages with an historical investigation of the evolving meaning of certain concepts. Section two contains several systematic considerations which firstly, appeal for retention of the now commonly assumed equivalence between democracy in the classical sense and constitutional (...) democracy as it exists today and which secondly, require delimiting human rights as a special class of individual rights. It then becomes clear that much of the criticism in the literature claiming that human rights are anti-democratic, if not indeed of egoistical character, are unjustified. The third section contains an historical sketch of the relevant concepts. This sketch represents an effort to counteract commonly held beliefs that human rights originated in the group interests of the privileged class, since often conjectures about their origin are used to show that human rights are inherently undemocratic and amoral. It appears likely that canonists of the twelfth century developed the concepts of individual rights and human rights. They assumed both that individuals and groups had certain legal rights, but also that every human being had an innate right to the minimum vital necessities and a certain amount of freedom. These concepts regarding rights became absorbed into modern discourse via Ockham's political writings and Gerson's works. Under the influence of Reformation theory, scientific thought and the Enlightenment, they developed into a demand for the right to freedom for all. Der Aufsatz enthält analytische Überlegungen und historische Hinweise, die zeigen sollen, daß Demokratie, wie sie heute verstanden wird, und Menschenrechte enger miteinander verknüpft sind, als dies von vielen Autoren angenommen wird. Im ersten Abschnitt wird versucht, die hier benutzte Verknüpfung von sprachanalytischer Unterscheidung verschiedener Wortverwendungsweisen und begriffsgeschichtlicher Untersuchung zu rechtfertigen. Teil zwei enthält einige systematische Erwägungen, die erstens dafür plädieren, die im Alltagsdiskurs üblich gewordene Verknüpfung von Demokratie und demokratischem Verfassungsstaat beizubehalten. Zweitens sollte man Menschenrechte als besondere Klasse subjektiver Rechte ausgrenzen. Dann wird deutlich, daß die in der Literatur nicht seltenen Vorwürfe über ihren angeblich antidemokratischen, wenn nicht gar egoistischen Charakter unberechtigt sind. Im dritten Abschnitt dient eine begriffsgeschichtliche Skizze dazu, gegenüber historisch argumentierenden Kritikern den verbreiteten Überzeugungen über den Ursprung der Menschenrechte aus Gruppeninteressen von Privilegierten entgegenzutreten, da aus den angeblichen Anfängen nicht selten ein den Menschenrechten immanentes Monument des Undemokratischen und Amoralischen gefolgert wird. Vermutlich entwickelten sich subjektive Rechte und Menschenrechte als eigenständige Begriffe bei Kirchenrechtlern des zwölften Jahrhunderts, die sowohl besondere Rechtsansprüche von Einzelpersonen und Gruppierungen, aber auch ein jedem Menschen als solchem zukommendes Recht auf das Lebensnotwendige und auf ein gewisses Mass an Freiheit annahmen. Über Ockhams politische Schriften und über Gerson gelangten diese Rechtskonzepte in die neuzeitliche Diskussion, wo sie sich unter dem Einfluß reformatorischer Theorie, von naturwissenschaftlichem Denken und Aufklärung zur politischen Forderung nach Freiheitsrechten für alle entwickelten. (shrink)

What is the concept of human dignity derived from? Does it have its foundation in the emotions or in reason? By dint of a differentiation between a premoral, sittliche orientation in acting and a moral orientation, which is due to an external evaluating moral community, the author comes to the conclusion that human dignity finds its foundation in both the emotions and rationality. This has important implications for the task of a theological ethics insofar it is concerned with the concept (...) of human dignity and its enforcement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.2 (2002) 256-257 [Access article in PDF] Book Review Die Struktur des menschlichen Geistes nach Augustinus: Selbstreflexion und Erkenntnis Gottes in "De Trinitate" Johannes Brachtendorf. Die Struktur des menschlichen Geistes nach Augustinus: Selbstreflexion und Erkenntnis Gottes in "De Trinitate." Hamburg: Felix Meiner Verlag, 2000. Pp. viii + 335. Cloth, DM 128,00. "The Trinity" is arguably Augustine's (philosophically) most demanding work. Yet it is (...) precisely its philosophical quality that is nowadays sometimes called in question for its apparent lack of argumentative coherence. H. I. Marrou has even expressed the view that this may have been intended, as the text is designed as an exercitatioanimi, a spiritual-mental exercise; i.e., the argumentative gaps are deliberately left open to be filled in by whoever undergoes the exercise. This would mean that "The Trinity" lacks any philosophical or theological position or doctrine in particular, and that it must not be judged by the standards of philosophical discourse, even those of Augustine's own day and age. Brachtendorf sets out with a revision of that view. Augustine, he argues, does indeed formulate a particular position. The impression that there may be gaps in his arguments could well stem from a misunderstanding of some of them. Augustine, Brachtendorf reports in his first chapter (1), developed his teaching of the triune God in close contact with the philosophy of Plotinus. However, he distanced himself from Plotinus by analyzing the process of cognition not by taking as an example the divine nous, but the menshumana. Apart from that he developed an ontology of the Trinity (2) and only then analyzed the human mind in analogy to it (3-4). He also looked into the relationship of mind and language ("word") (5) and developed further some aspects of this relationship such as the trinitarian structure of the human mind (6), the relationship of knowledge and wisdom (7), the human mind as the image of God (8), the self-reflection of the human mind (9), language as an expression of that self-reflection in the image of God (10), and the concept of the "inner word" (11).Brachtendorf concludes with an appeal not to read into Augustine's link of notitia and amor that he was interested in the analysis of self-knowledge merely for ethical reasons. Amor, he argues, expressly includes operations of the intellect. Augustine's interest was therefore genuinely theoretical and intellectualist. Amor, for Augustine, was a force that creates knowledge as such, no matter what the content. Its impact is practical and theoretical. Referring to the works of Charles Taylor, Martin Heidegger, Max Scheler, Hans-Georg Gadamer, and Hannah Arendt, Brachtendorf demonstrates how influential Augustine was with this aspect of his thought in the development of "Subjekt"-centered philosophies in the twentieth century. Yet, as influential as this approach may have been in this particular field, arguing, as it did, for the ontological character of human subjectivity (i.e., that the human mind was naturally structured in a trinitarian way, but had to make its natural intelligence explicit in thought through the learning of language) it did not revolutionize [End Page 256] the understanding of language. In consequence it did not impress the philosophers of the linguistic turn, and that is probably why today the argument of "The Trinity" is so often found wanting.Pointing back to the source Brachtendorf's study is a welcome contribution to the subject and a useful guide for all who now--hopefully, and encouraged by this work--set out for themselves to have a (closer) look at the original. Josef Lössl Catholic University Leuven... (shrink)

Nietzsche presented as an existential thinker in his encounter with Schopenhauer and in his struggle with the determinism-freedom antithesis. Nietzsche's resolution of the latter problem in terms of the creative amor fati is discussed, though the author suggests that such a resolution is not conceptually possible. The study shows sensitivity both to historical influences on Nietzsche, philosophical and aesthetic, and to his own emphases; it presents, however, no new or profound synthesis of Nietzsche's thought.--C. B.

The German-Jewish writer and poetess, Rose Ausländer, who came from Chernivtsi, capital of Bukovina, one of the former provinces of the Hapsburg Empire, is one of the most highly acclaimed lyric poets to have written in German in the 20th century. Throughout her whole life she was an adherent of the philosophy of Spinoza, first becoming acquainted with it in the so-called “ethics seminar” of the secondary-school teacher Friedrich Kettner. In the wake of the First World War the youth of (...) Chernivtsi were in need of new sources of intellectual stimulation, so he set out to introduce them to the philosophy of Spinoza, as well as to that of Constantin Brunner, a contemporary German philosopher influenced by him. Rose Ausländer remained a follower of Spinoza right up to the end of her life. This is confirmed by her two very different poems of the same name, “Spinoza”—the first composed before 1939, the second in 1979—as well as by her many explorations of topics drawn from his ethics, ranging from her very first printed poem, “Amor Dei,” up to her lyrics written in old age, in the 1970s and 1980s. In this short paper I will attempt to chart the course of, and analyze, her interest in Spinoza's philosophical system and life. (shrink)

In an unpublished text from the early postwar period, Georges Canguilhem deals with Nietzsche’s maxim “Become who you are!” Is this “apparently contradictory formula of a philosopher full of contradictions” really only seemingly inconsistent? Canguilhem regards it as a norm whose supposed metaphysical or objective content dissolves upon further analysis. So he here discerns a new instance of the same potential confusion he had already addressed in his classical essay on The Normal and the Pathological (1943). According to him, the (...) formula “become who you are!” must not be misunderstood in a naturalistic sense, a tendency from which not even Nietzsche himself, Canguilhem thinks, was entirely free. Besides the French philosophy of his time, his philosophical inquiry into “Become who you are!” critically engages two classic German Nietzsche scholars, Ernst Bertram and Karl Jaspers, as well as the French interpreters of the latter’s philosophy of Existenz, Mikel Dufrenne and Paul Ricœur. Finally, the paper highlights Nietzsche’s specific importance for Canguilhem and the ambivalence in his privileged relationship to the German thinker. (shrink)

Medieval literature inherited from the Latin pastoral tradition exemplified by Virgil and others the motif of an ideal landscape, a paradise of shepherds. The Arcadia of classical tradition, inhabited by nymphs, satyrs and the heathen gods, became for the medieval mind a garden of love, where Amor held council (as developed by the French allegorists, for example), or a philosophical paradise, where man was recreated and restored. At the same time, medieval historians and theologians found themselves confronted by a different (...) kind of pagan paradise, namely the famous fairy hill of Romano-Celtic origin, which was inhabited not by fictional, but by real creatures such as elves and fairies. The Church Fathers condemned the fairy hill as a demonic illusion and the fairies as diabolical phantasms. This article will demonstrate that the literary description of the fairy hill in Latin tradition was strongly influenced by the idea of bucolic landscape, although it changed its character significantly: what once had been a literary model, now became a metaphysical reality and a concrete alternative to the contemporary world. (shrink)

¿Debería gobernar la justicia en las relaciones personales cercanas, como por ejemplo en el dar y recibir entre hombres y mujeres? ¿O es que estas relaciones se hallan más allá de la justicia? El presente artículo defiende, basándose en Aristóteles, el llamado feminista por la justicia sexual, (aun) en las relaciones personales cercanas, en oposición, entre otras, a la objeción de perversión de Hugh LaFollette planteada en 1996. De acuerdo a esta objeción, el llamado por la justicia en relaciones personales (...) cercanas socava o pervierte el amor y la amistad, dando Jugar a relaciones de intercambio interesadas. (shrink)

This is the Spanish translation, by Cláudio Abreu and René Campis, of Wolfgang Stegmüller’s German text “Walther von der Vogelweides Lied von der Traumliebe und Quasar 3 C 273 – Betrachtungen zum sogenannten Zirkel des Verstehens und zur sogenannten Theorienbeladenheit der Beobachtungen”, published in 1979.

Der Goldene Esel des Apuleius ist der einzige Roman in lateinischer Sprache, den wir vollstandig besitzen, und einer der altesten Texte seiner Art in der europaischen Literatur. Der Ich-Erzahler Lucius schildert die spannenden Abenteuer, die er, nach einer Liebesnacht in einen Esel verwandelt, auf einer Reise in Griechenland bis zu seiner Ruckverwandlung erlebt. In seinen Bericht sind mehrere erotische Geschichten eingelegt, darunter der beruhmte Mythos von Amor und Psyche. Als ein bedeutendes Werk der Weltliteratur hat der Roman seit Beginn der (...) Neuzeit Erzahlprosa und Kunst immer wieder stark beeinflusst.". (shrink)