We investigate how the selection of assurance topics and the format of their communication influence the credibility perception of sustainability report readers. This is important because misleading communication may discredit ethical sustainability assurance practices. Based on signaling theory and using an experimental approach, we are the first to examine false credibility signals in the context of sustainability assurance. We find that two variables related to sustainability assurance, reference explicitness and assurance depth, jointly influence the assurance signal and the perceived credibility (...) of a sustainability report. Our findings indicate that readers are not at risk of false signaling but can make incorrect interpretations of the assurance signal and might respond negatively to well-intentioned signals. The main implications of our findings are that firms should refrain from increasing reference explicitness and should select only the most material topics. Taken together, our results provide new insights on the unethical practice of false signaling and provide an example of an incorrect signal interpretation by readers. (shrink)

Although the modern age is often described as the age of democratic revolutions, the subject of popular foundings has not captured the imagination of contemporary political thought. Most of the time, democratic theory and political science treat as the object of their inquiry normal politics, institutionalized power, and consolidated democracies. The aim of Andreas Kalyvas' study is to show why it is important for democratic theory to rethink the question of its beginnings. Is there a founding unique to democracies? (...) Can a democracy be democratically established? What are the implications of expanding democratic politics in light of the question of whether and how to address democracy's beginnings? Kalyvas addresses these questions and scrutinizes the possibility of democratic beginnings in terms of the category of the extraordinary, as he reconstructs it from the writings of Max Weber, Carl Schmitt, and Hannah Arendt and their views on the creation of new political, symbolic, and constitutional orders. (shrink)

Max Bense gilt als Vorreiter der Computerkunst und der Technikphilosophie und war ein engagierter Förderer von Kunst und Literatur, Promotor interdisziplinären Denkens und politischer Provokateur. Häufig ist es bei der Auseinandersetzung mit Bense jedoch bei diesen Etikettierungen geblieben. Der Sammelband nimmt daher eine konzertierte Neuaufnahme der Diskussion von Max Benses Arbeiten aus literaturwissenschaftlicher, philosophie- und wissenschaftshistorischer sowie aus medien- und ästhetiktheoretischer Perspektive vor. Er versammelt Beiträge zu Themenkomplexen wie der Semiotik, Technikphilosophie, experimentellen Poesie und Ästhetiktheorie, zu Benses lokalen und internationalen (...) Kontakten und Netzwerken sowie zu seinem publizistischen Verhalten im Nationalsozialismus und in der Nachkriegszeit. (shrink)

Max Webers Positionen gehoren zu den Grundlagen der Analyse moderner Staatlichkeit und pragen die staatstheoretische Diskussion bis heute. Dies gilt fur das Kriterium des Gewaltmonopols ebenso wie fur die Frage der Rationalitat und Legitimitat des Staates. Eine geschlossene Staatssoziologie hat Weber jedoch nicht hinterlassen - seine Uberlegungen sind Fragment geblieben und lassen zudem denkbar unterschiedliche Interpretationen zu. Welche Bedeutung haben seine Diagnosen fur das Verstandnis des modernen wie des vormodernen Staates? Die Autoren dieses vielbeachteten Bandes stellen die wichtigsten Aspekte der (...) Weberschen Diagnosen vor und fragen nach ihrer Relevanz fur die heutige Staatstheorie. (shrink)

Cet article présente la philosophie des sciences de Max Frischeisen-Köhler, conçue comme une réponse critique aux néo-kantiens. Frischeisen-Köhler tire son enseignement à la fois de son professeur Wilhelm Dilthey et d’Edmund Husserl. Dans les quatre premières parties j’examine la critique que Frischeisen-Köhler adresse au néo-kantisme de l’École de Marbourg et à celui de l’École de Baden. Cette critique défend l’idée que la réalité joue un rôle dans la cognition en tant qu’élément totalement indépendant que la cognition doit reconnaître et qui (...) ne peut jamais se développer en dehors de sa propre légalité. Dans la cinquième section, je m’attache à la phénoménologie de Frischeisen-Köhler. Sa thèse principale est que la réalité est expérimentée comme telle dans l’action, de sorte que notre conscience de la réalité ne provient pas de considérations théoriques sur les causes hypothétiques de nos sensations, mais de nos activités dans le monde en tant qu’agents. La science part de cette expérience pré-scientifique de la réalité. Je conclus par une critique de la distinction que Frischeisen-Köhler établit entre conscience en général et subjectivité individuelle d’un point de vue phénoménologique. (shrink)

In his social theory, Max Weber (1864 – 1920) attempts to identify patterns that have distinguished Western rationality. Music, he argues, is one of the domains that exhibit such structures. As a specific instance, Weber cites counterpoint as developed in 15th century Europe and – so he claims – culminating in Bach’s music. “No other epoch and culture possesses it”, Weber asserts. Counterpoint’s rationality is meant to manifest itself in rules; yet Weber’s approach lacks an analysis of such rules. Remarkably, (...) 18th century music theory brought the social meaning of counterpoint to the fore more sharply than did Weber’s sociology of music. (shrink)

In international social science’s debate on power and rulership, Max Weber occupies a dominant position. There is hardly a study on power or rulership that does not refer to him, be it critical or affirmative. The sustainable success of Weber’s concept of power is based not least on the fact that he took up contemporary Nietzschean voluntaristic ideas and combined them with an action-related perspective. In doing so, he revolutionized the theory of power. This goes particularly for his category of (...) “chance”, with which he indicated power as a gradual and quantifiable phenomenon. The effect of this approach was so striking that it is still the most influential concept of power, shaping theorists like Hannah Arendt, Raymond Aron, and Heinrich Popitz. Furthermore, Weber moved the concept of rulership, as an institutionalised and reinforced form of power, into the focus of social sciences, providing a large-scale sociology of rule, which exposes the various types and motives of obedience. At the same time, however, the reception of the conceptual pair of power and rulership reveals a paradoxical phenomenon, since the two concepts are received worldwide, while they are still often used arbitrarily and regularly mixed up. (shrink)

Once Weber's entire conception of science is taken as a basis for an inspection of Kahler's argumentation against Weber, then against Kahler's opinion Weber's positions do not at all appear obsolete or outmoded, but innovative and topical. Depending more upon fundamental axioms of the George-Circle than it has been outlined in scholarship so far, Kahler's own claim for novelty at the same time has to be clearly repudiated.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 43 Heft: 1 Seiten: 184-188.

Wir rekonstruieren einen signifikanten Strang von Max Benses früher intellektueller Entwicklung über sein Verhältnis zu Oswald Spengler, David Hilbert und Heinrich Scholz. Nach einer kurzen Rekapitulation von Spenglers kulturrelativistischem Bild des Mathematischen folgen wir einigen Spuren der Spengler-Lektüre in Max Benses frühen Texten und zeigen, wie sich Bense unter dem Einfluss von Heinrich Scholz ab Ende der 1930er Jahre sukzessive von Spengler distanziert und schließlich ein Konzept ‚reiner Wissenschaft‘ ausbildet, wie es sich unter anderem in David Hilberts formalistischer Mathematik Ausdruck (...) verleiht. Die Verteidigung Hilberts gegen völkische Denker wie Max Steck ist einer der Schauplätze, auf denen Scholz und Bense gemeinsam ihren Weltanschauungsdissens zur NS-Wissenschaftsauffassung artikulieren, gleichwohl sind auch sie Teil des NS-Wissenschaftssystems. (shrink)

Although prior work on ethical decision-making has examined the direct impact of magnitude of consequences as well as the direct impact of emotions on ethical judgments, the current research examines the interaction of these two constructs. Building on previous research finding disgust to have a varying impact on ethical judgments depending on the specific behavior being evaluated, we investigate how disgust, as well as happiness and sadness, moderates the effect of magnitude of consequences on an individual’s judgments of another person’s (...) unethical behavior. Specifically, we propose and find that because disgust and happiness are both associated with more heuristic-based processing, they both lead to a stronger reliance on the magnitude of consequences when forming ethical judgments. In contrast, because sad and neutral emotional states are associated with more systematic processing, they both result in a weaker reliance on the magnitude of consequences. As such, the effect of magnitude of consequences on judgments of unethical behaviors is stronger when individuals making the judgments are experiencing disgust or happiness versus sadness or a neutral state. This research shows that ethical judgment severity is contingent on individual-level factors, particularly the current emotional state being experienced by the individual, interacting with magnitude of consequences to impact the ethical decision-making process. (shrink)

Furio Jesi to Max Brod (Turin, le 15 Janvier 1965) - L'esploratore della Kabbalah. Scholem e i mistici - Furio Jesi in «La Stampa», 7 Marzo 1980 - Furio Jesi to Gershom Scholem (Turin, le 26 Novembre 1966) - Gershom Scholem to Furio Jesi (Jerusalem, 1.4.1973) - Furio Jesi to Gershom Scholem (Novara, 28.5.1973).

Marcel Gauchet's book is an ambitious study of the rise and demise of religion.1 Written in the tradition of the “grand narratives,” he seeks to reconstruct the multiple linkages between the transformation of religion and the secularization of Western civilization.2 Relying on Max Weber and Cornelius Castoriadis, Gauchet seeks to explain the transition from a religious universe to a preeminently profane world that has broken irrecoverably with its religious past. How, Gauchet asks, did the transition take place? How did the (...) modern world and especially politics succeed in emancipating themselves from God? How was the break with the invisible Other…. (shrink)

Der Band versammelt Beiträge renommierter Vertreter unterschiedlicher Disziplinen zu der Frage, ob wir tatsächlich einen Zugang zur Wirklichkeit haben oder lediglich von unseren eigenen Konstruktionen der Wirklichkeit umgeben sind. In der Debatte kommt der Sprache eine zentrale Rolle zu. Konstruktivistische Positionen gehen davon aus, dass unsere Wörter und Sätze nie die Dinge an sich bezeichnen, sondern dies immer aus einer bestimmten Perspektive tun. Einer ‚Wirklichkeit an sich‘ nachzujagen, ist zwecklos, als wichtig gilt das Aufzeigen der Perspektiven. Nicht selten geschieht das (...) in aufklärerischer Absicht, wenn etwa Formulierungen wie die von der „Größe eines Volkes“, der „historischen Bestimmung einer Nation“ oder der „Natur des Geschlechts“ kritisch hinterfragt werden. Diesen Versuchen, die Wirklichkeit als interessengeleitet konstruierte auszuweisen, wird mit dem Argument begegnet, der Akt der Aufklärung diene letztlich nur dazu, die jeweils eigene Position als die ‚eigentlich richtige‘ durchzusetzen. Außerdem widerspreche die Annahme eines umfassenden Konstruiertseins unserer Wirklichkeitsbilder jeder Alltagserfahrung von der Präsenz und Widerständigkeit der Welt. An diesem Punkt der Kontroverse setzt der vorliegende Band an. Andreas Gardt : Wort und Welt. Konstruktivismus und Realismus in der Sprachtheorie Markus Gabriel : Der Neue Realismus zwischen Konstruktion und Wirklichkeit John R. Searle : The Philosophy of Perception and the Bad Argument Bernhard Pörksen : Der Blick des Kritikers. Die Debatte über den Konstruktivismus in der deutschsprachigen Kommunikationswissenschaft – ein Beispiel für die Auseinandersetzung zwischen realistischen und relativistischen Wissenschaftlern Siegfried J. Schmidt : Wie wirklich ist die Wirklichkeit? Heinz Bude : Realitäten in der Wirklichkeit Paul Kirchhof : Rechtssprache zwischen Ideal und Wirklichkeit Paul-Gerhard Klumbies : Gott – bewusst gemacht oder bewusstgemacht? Eine theologische Rückmeldung zu Konstruktivismus und Neuem Realismus Wolf-Andreas Liebert : Können wir mit Engeln sprechen? Über die eigenartige Wirklichkeit der Verständigung im Religiösen Gerhard Roth : Wahrnehmung und Erkenntnis: Grundzüge einer neurobiologisch fundierten Erkenntnistheorie Thomas Fuchs : Die gemeinsame Wahrnehmung der Wirklichkeit. Skizze eines enaktiven Realismus Alexander Ziem/Björn Fritsche : Von der Sprache zur Wirklichkeit: Die konstruktivistische Perspektive der Kognitiven Linguistik Max Düsterhöft/Robert Jacob/Marco Lehmann-Waffenschmidt : Konstruiert oder real? Die konstruierte Alltagswirklichkeit des Geldes Ludwig Jäger : „Outthereness". Über das Problem des Wirklichkeitsbezugs von Zeichen Matthias Attig : Begriffsrealismus als sprachwissenschaftliches Problem. Überlegungen zur kategorialen Eigenart von Termini Josef Klein : ‚Betrachten der Wirklichkeit‘ und politisches Framing. Am Beispiel der CDU-Wahlkampagne 2013 Ekkehard Felder : Wahrheit und Wissen zwischen Wirklichkeit und Konstruktion: Freiheiten und Zwänge beim sprachlichen Handeln. (shrink)

Let $\Omega:= \aleph_1$ . For any $\alpha \Omega:\xi = \omega^\xi\}$ let EΩ (α) be the finite set of ε-numbers below Ω which are needed for the unique representation of α in Cantor-normal form using 0, Ω, +, and ω. Let $\alpha^\ast:= \max (E_\Omega(\alpha) \cup \{0\})$ . A function f: εΩ + 1 → Ω is called essentially increasing, if for any $\alpha < \varepsilon_{\Omega + 1}; f(\alpha) \geq \alpha^\ast: f$ is called essentially monotonic, if for any $\alpha,\beta < \varepsilon_{\Omega + (...) 1}$; $\alpha \leq \beta \wedge \alpha^\ast \leq \beta^\ast \Rightarrow f(\alpha) \leq f(\beta).$ Let Clf(0) be the least set of ordinals which contains 0 as an element and which satisfies the following two conditions: (a) $\alpha,\beta \epsilon \mathrm{Cl}_f(0) \Rightarrow \omega^\alpha + \beta \epsilon \mathrm{Cl}_f(0)$ , (b) $E_\Omega\alpha \subseteq \mathrm{Cl}_f(0) \Rightarrow f(\alpha) \epsilon \mathrm{Cl}_f(0)$ . Let ϑεΩ + 1 be the Howard-Bachmann ordinal, which is, for example, defined in [3]. The following theorem is shown: If f:εΩ + 1 → Ω is essentially monotonic and essentially increasing, then the order type of Clf(0) is less than or equal to ϑεΩ + 1. (shrink)

During the first quarter of the twentieth century, the French philosopher Henri Bergson became an international celebrity, profoundly influencing contemporary intellectual and artistic currents. While Bergsonism was fashionable, L. Susan Stebbing, Bertrand Russell, Moritz Schlick, and Rudolf Carnap launched different critical attacks against some of Bergson’s views. This book examines this series of critical responses to Bergsonism early in the history of analytic philosophy. Analytic criticisms of Bergsonism were influenced by William James, who saw Bergson as an ‘anti-intellectualist’ ally of (...) American Pragmatism, and Max Scheler, who saw him as a prophet of Lebensphilosophie. Some of the main analytic objections to Bergson are answered in the work of Karin Costelloe-Stephen. Analytic anti-Bergsonism accompanied the earlier refutations of idealism by Russell and Moore, and later influenced the Vienna Circle’s critique of metaphysics. It eventually contributed to the formation of the view that ‘analytic’ philosophy is divided from its ‘continental’ counterpart. (shrink)

Despite its formative influence on the subsequent emergence of a supposed ‘divide’ between ‘analytic’ and ‘continental’ philosophy, the clash between the phenomenological tradition and early analytic philosophy is only a small part of a much broader, complex, and multi-faceted ‘parting of the ways’ between various strands of interwar Germanophone philosophy. It was certainly more than two parties that parted their ways. As Friedman (2000) rightly saw, this ‘parting’ was indeed largely an outcome of the post-war context of Neo-Kantianism’s ‘decline’. The (...) ensuing power vacuum generated clashes between multiple philosophical tendencies vying for the institutionally dominant position previously occupied by the Neo-Kantian schools. This power-struggle included, apart from Cassirer’s last stance in defence of Neo-Kantianism, not only the Logical Empiricists and the various offshoots of the Phenomenological tradition, but also Lebensphilosophie, Philosophical Anthropology, and the Frankfurt School. This paper will trace a path through some of the tendencies involved in the abovementioned ‘parting of the ways’, in an effort to bring some of them back into dialogue. I will focus on exploring one specific facet of Horkheimer’s account of the ‘parting of the ways’, namely his critique of the notion of givenness. The overall goal of the paper will be to set up a dialogue between three parting ways towards givenness: Horkheimer’s polemic against the Logical Empiricist myth of the given, Schlick’s polemic against the Bergsonian myth of the given, and the Bergsonian methodology of intuition. (shrink)

Als letzter Assistent von Max Scheler hat Paul Ludwig Landsberg (*1901 in Bonn; + 1944 im KZ Oranienburg-Sachsenhausen) dessen Ansätze zu einer Philosophischen Anthropologie in einer durchaus eigenständigen Weise fortgeführt. Insbesondere hat er dabei den Versuch unternommen, eine Grundlegung der Anthropologie durch die Explikation menschlicher Selbstauffassungsgehalte zu leisten: Das Problem menschlicher »Bildung« ist ihm daher nicht einfachhin ein abgeleitetes Anwendungsgebiet der Philosophischen Anthropologie, aus welcher gleichsam nachträglich eine Bildungstheorie deduziert würde, sondern der phänomenologisch zu betrachtende Ausgangspunkt, von welchem her allererst (...) auf die Probleme der Anthropologie hin gedacht werden kann. Die vorliegende Studie nun beginnt mit einer Skizzierung des existentiellen Hintergrundes der Philosophischen Anthropologie (1. Kapitel) und ihrer vorläufigen Begriffs- und Aufgabenbestimmung (2. Kapitel). In der Hauptsache jedoch ist sie darum bemüht, die phänomenologisch erhellte Erfahrungs-Struktur menschlicher Bildung (3. Kapitel) für eine kategoriale Bestimmung anthropologischer und pädagogischer Fragestellungen (4. Kapitel) fruchtbar zu machen. Abschließend werden Grundzüge einer Metaphysik skizziert, die - im Anschluß an die Einsichten Landsbergs, zugleich aber auch in abwägender Auseinandersetzung mit modern-postmoderner Metaphysik-Kritik - die Bildung der Person im Welthorizont zu denken versucht (5. Kapitel). (shrink)

English summary: Wilhelm Hennis, who would have celebrated his 90th birthday on 18 February 2013, was a leading representative of German political science. Alongside his academic activities, he always involved himself in political life, and thus his long career has itself become a part of the history of the Federal Republic. Hennis' works dissects political ideas and institutions with his passion and power of judgment. Here we encounter Max Weber, Goya and Tocqueville, as well as political parties, the German Bundestag (...) and educational policy. He saw his discipline as a practical science which poses the question: in what kind of order should people live? What makes Hennis' studies so fascinating is its existential dimension, something which today's social science seems to have lost. In this volume, internationally renowned scholars and journalists deal with his central questions and diagnoses. German description: Wilhelm Hennis, der am 18. Februar 2013 seinen 90. Geburtstag gefeiert hatte, war einer der bedeutendsten Vertreter der deutschen Politikwissenschaft. Wie kaum ein anderer seines Fachs hat er sich uber die akademische Tatigkeit hinaus in das politische Geschehen eingemischt und sich so in die Geschichte der Bundesrepublik eingeschrieben. Mit grosser Leidenschaft und Urteilskraft werden in seinem Werk die politischen Ideen und Institutionen untersucht. Wir begegnen dabei Max Weber, Goya und Tocqueville ebenso wie den Parteien, dem Bundestag oder der Bildungspolitik. Denn er verstand seine Disziplin als eine praktische Wissenschaft, die danach fragt, in welcher Ordnung die Menschen zusammenleben. Was Hennis' Studien faszinierend macht, ist eine existentielle Dimension, die das heutige Fach verloren zu haben scheint. In diesem Band beschaftigen sich international renommierte Wissenschaftler und Publizisten mit seinen Fragestellungen und Diagnosen. (shrink)

This synthetic survey of the models on which theEinflihlungstheorie is based has showed the deficiency of a pattern and the oscillation of a distinction.The hydraulic model, which following a radical subjectivism is specified as a projection or transfer of pathemic contents from the subject into the object, experiences a crisis if confronted with the rights of the object, which claims to be empathized in this way or in that way. Such a claim induces to recognize a character proper to the (...) object, which does not accept to be reduced to a mere neutral container ready to receive the subjective pathemic contents.Consequently, the distinction between empathy towards the human and empathy towards the sub-human — which appeared to be a major difference —vanishes, since the relation with the object (natural or artistic) is specified in terms of intersubjectivity andalter-ego.The subjectivistic hydraulic pattern is not just substituted by an opposite, objectivistic pattern, which would create the same difficulties, only upset; but rather by ananalogic model, in which sense is established in the correlation between subject and object, and on the aesthetic ground of the qualitative affinities, which determine a horizon of style.It is an analogic model which characterizes, in Husserl, the constitution of the transcendental intersubjectivity: empathy becomes the condition of possibility of the comprehension of other subjects in their typic or stylistic structure.InAesthetik und allgemeine Kunstwissenschaft Max Dessoir severely criticizes the theorists of empathy because they hyposthatize organic metaphors creating a “schablonenhafte Versprachlichung.”44 Empathy is certainly metaphor, yet not in the sense of a figurative expression, but as a realmetapherein ortransfert: as translation of sense — not from a full to an empty vessel, but rather in the circular form of the analogic circuit. (shrink)

Let Ω be the least uncountable ordinal. Let K(Ω) be the category where the objects are the countable ordinals and where the morphisms are the strictly monotonic increasing functions. A dilator is a functor on K(Ω) which preserves direct limits and pullbacks. Let $\tau \Omega: \xi = \omega^\xi\}$ . Then τ has a unique "term"-representation in Ω. λξη.ω ξ + η and countable ordinals called the constituents of τ. Let $\delta and K(τ) be the set of the constituents of τ. (...) Let β = max K(τ). Let [ β ] be an occurrence of β in τ such that τ [ β] = τ. Let $\bar \theta$ be the fixed point-free version of the binary Aczel-Buchholz-Feferman-function (which is defined explicitly in the text below) which generates the Bachman-hierarchy of ordinals. It is shown by elementary calculations that $\xi \mapsto \bar \theta(\tau \lbrack \gamma + \xi \rbrack)\delta$ is a dilator for every $\gamma > \max\{\beta. \delta.\omega\}$. (shrink)

This article offers an in-depth analysis of Carl Schmitt's social ontology to explain how and why he came to reject exceptionalist decisionism. To this end, the authors unearth the considerable shifts in terms of social ontology that paved the way for this conceptual turn. The gist of their argument is that Schmitt's Political Theology (1922) espoused a Hobbesian conception of the political as the possibility condition for stable patters of social interaction. Though the first three chapters of Political Theology were (...) originally designed for and published in a posthumous Festschrift for Max Weber, his understanding of the social was indebted to a Hobbesian legacy. Nonetheless, shortly thereafter, he began to revise his conception of the social and to put stress on the organisational dynamics of social institutions as independent of there being a political authority. From 1927 through to 1950, Schmitt never got back to his 1922 exceptionalist view of politics and rather sought to make sense of how the state could and should draw the contents of the legal order from the normative life of social institutions. (shrink)

During the late 1930s, the failed attempt at collaboration between the Frankfurt School and the Vienna Circle culminated in Horkheimer’s 1937 paper ‘The Latest Attack on Metaphysics’. Horkheimer ([1937] 1972), relying on a caricature of positivism as espousing an uncritical myth of the given, drew far-reaching conclusions concerning positivism’s conservative prohibition of the radical questioning of appearances. Horkheimer (1940) later applied some of these criticisms to Dilthey’s conception of Verstehen, while presenting Logical Empiricism as dismissing Dilthey’s proposals nothing more than (...) poetry. By examining Neurath’s unpublished reply to Horkheimer, and drawing on Uebel’s (2019) account of Logical Empiricism’s stance towards Verstehen, this chapter will attempt to dispel Horkheimer’s caricature. I will highlight a parallel between Neurath’s attitude towards (i) claims about Verstehen in social science and (ii) Horkheimer’s proposals for the use of Vernunft by a ‘supra-scientific’ Critical Theory. Neurath argues that once Horkheimer’s objections to ‘positivism’ are reformulated in non-metaphysical terms, they point towards a genuine problem concerning science’s relation to social praxis. For Neurath, the problem can be addressed from within (rather than, as Horkheimer would have it, from above) empirically-minded investigations in the history and sociology of science. (shrink)

Helmut Schelsky war in den 1950er und 1960er Jahren einer der wichtigsten Akteure in der westdeutschen Soziologie. Seine Rechtssoziologie verdient dabei besondere Beachtung, denn das Recht war für Schelsky die Grundlage einer stabilen, sich fortwährend modernisierenden demokratischen Gesellschaft. Schelsky, der seit 1960 den Lehrstuhl für Rechtssoziologie, Rechts- und Sozialphilosophie an der Westfälischen Wilhelms-Universität Münster innehatte, entwickelte eine anthropologisch begründete Theorie und Soziologie des Rechts, die in der Nachfolge Rudolf von Jherings und Max Webers als »nachpositiver Rechtsrealismus« bezeichnet werden kann.

Max Aub es uno de los escritores en lengua castellana que mejor analizó los movimientos fascistas europeos a lo largo de su obra. Particularmente significativo es su temprano trabajo Sobre algunos mitos fascistas publicado en Nueva Cultura. Siguiendo este texto, este artículo busca exponer el trabajo de Aub como intelectual comprometido con la lucha antifascista desde la crítica cultural, así como las ideas que sobre el fascismo y el totalitarismo posee al comienzo de la Guerra Civil española. Aub centra sus (...) reflexiones en la reconstrucción del mito por parte del fascismo, donde el racismo la biopolítica y las masas son claves para entender a los movimientos totalitarios europeos. Un análisis que el escritor desarrollará en su fecunda narrativa, construyendo uno de los corpus literarios que, de manera más compleja, intentarán comprender al totalitarismo en lengua castellana y que suma a Max Aub a la gran tradición de pensamiento europeo antifascista.Palabras clave: Max Aub, fascismo, mito, biopolítica, literatura antifascista, crítica cultural. (shrink)

The anthology gathers the results of a symposium held on the occasion of Hans Joas' 60th birthday in November 2008 at the Max-Weber-Kolleg in Erfurt. Its clear systematic focus on the integration of the historicist and the pragmatist legacy in current social theory marks a pleasant difference from the eclecticism of a typical festschrift. The editors succeeded in obliging all contributors to each take up and develop a specific aspect of the comparison of both theories. As a result, the contri...

Nietzsche no perdió la ocasión de menospreciar a Mill como el típico inglés de mentalidad pasiva, en cambio los intérpretes actuales de Nietzsche son cautelosos en este aspecto, pues el filósofo alemán leyó muy minuciosamente a Mill, en particular su obra Sobre la libertad. Cuando él propicia que Zaratustra hable acerca de «el más frío de todos los monstruos fríos», lo hace con una promesa de futuro: «Allí, donde el Estado acaba, ahí comienza el ser humano que no es superfluo (...) […]. Allí, donde el Estado acaba, — ¡miradme de este modo hacia allá hermanos míos! ¿No los veis, al arcoíris y los puentes del suprahumano?». El presente trabajo establece una comparativa entre la visión de Dios y del Estado en la época moderna y la reflexión que hace Friedrich Nietzsche en Así habló Zaratustra acerca del Estado como algo monstruoso. Para este propósito se utilizarán respectivamente pasajes de la obra de Georg Wilhelm Friedrich Hegel, Arthur Schonpenhauer, Friedrich Leopold Stolberg, Karl Marx, Max Sterner, Wilhelm von Humboldt y John Stuart Mill. (shrink)

Summary Prägnanz was suggested by Max Wertheimer in the 1920s as subsuming all “Laws of Gestalt” as they apply to visual awareness. Thus, it assumes a prominent position in any account of Gestalt phenomena. From a phenomenological perspective, some visual stimuli evidently “have more Prägnanz” than others, so Prägnanz seems to be an intensive quality. Here, we investigate the intricacies that need to be faced on the way to a definition of formal scales. Such measures naturally depend both upon the (...) stimulus and upon the observer. Structural complexity bottlenecks of visual systems play a role, as well as the relevance to biological fitness, that is the affinity to the optical user interface. This positions the notion of Prägnanz squarely within the realm of biology. Indeed, the familiar “releasers” of ethology are singular cases of extremely high Prägnanz. (shrink)

In an attempt to capture the unexpected forms taken by excessive violence since the epochal years of 1989-91, Robert Kaplan has argued that these developments indicate a coming anarchy, which has to be prevented. This statement is based on the assumption that the level at which wars are being fought has shifted from the level of the state to a 'lower' level. It is argued that in most of these conflicts, non-state actors are involved on at least one side. The (...) motivation and goals of these non-state actors seem not to follow political or ideological imperatives but have other sources, which may be ethnic, economic, or the fact that violence has become an autonomous force. Things would look different, however, if this diffusion were no more than a transitional phase after the breakdown of the polar order of the Cold War. The paradigm of the wars to come would then be determined not by the order/anarchy antithesis, but by the conflict between different conceptions of order. Finally, I argue that there will be a re-politicization of war and violence in the long run. (shrink)

This essay seeks to alter our view of Max Weber by considering the ways that some scholars regarded Weber before his wife Marianne published her biography of her husband. By examining some of the writings by Karl Jaspers, Andreas Walther, Alexander von Schelting and Otto Hintze, we gain a more accurate picture of Max Weber as the person and scholar.

Graf Egge, der Protagonist in Ludwig Ganghofers Schloß Hubertus, und Andreas, die Titelfigur in Hugo von Hofmannsthals gleichnamigem Romanfragment, stehen in einer vergleichbaren Konstellation: Beide projizieren ihre vielfältigen triebhaften Wünsche, die sie in der Welt der sozialen Bezüge nicht ausleben können, auf die Welt der Tiere, die sie nach Gutdünken lieben, quälen oder töten, um so ihren Empfindungen Ausdruck zu geben. Darüber hinaus imaginieren sie sich selbst als Tiere. Schließlich bündeln beide Romane diese Konstellation in Schlüsselszenen, die auf dieselbe (...) Quelle zurückgehen, nämlich einen Bilderbogen Max Arco-Zinnebergs, der eine Adlerjagd im Jahr 1860 beschreibt. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps, and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may (...) freely copy and distribute this work, as no entity has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

"Max Horkheimer (1895-1973) was a leading figure in The Frankfurt School, a renowned body of philosophers and social theorists, including Adorno and Marcuse, who examined critically the changes in and development of capitalist society. Much of what has become known as the New Left can be traced back to Horkheimer, his social philosophy and his analysis of contemporary culture." "First published in 1947 Eclipse of Reason is the most lucid and fundamental statement of the Critical Theory put forward by the (...) Frankfurt School, surveying and demonstrating the gradual ascendancy of Reason in Western philosophy, its eventual total application to all spheres of life, and what he considers its present reified domination. It acts as a companion to the classic work that Horkheimer wrote with Theodor Adorno, Dialectic of Enlightenment."--BOOK JACKET. (shrink)

Confronted with mounting pressure to ensure accountability vis-à-vis customers, citizens and beneficiaries, organizational leaders need to decide how to choose and implement so-called accountability standards. Yet while looking for an appropriate standard, they often base their decisions on cost-benefit calculations, thus neglecting other important spheres of influence pertaining to more broadly defined stakeholder interests. We argue in this paper that, as a part of the strategic decision for a certain standard, management needs to identify and act according to the needs (...) of all stakeholders. We contend that the creation of a dialogical understanding among affected stakeholders cannot be a mere outcome of applying certain accountability standards, but rather must be a necessary precondition for their use. This requires a stakeholder dialogue prior to making a choice. We outline such a discursive decision framework for accountability standards based on the Habermasian concept of communicative action and, in the final section, apply our conceptual framework to one of the most prominent accountability tools (AA 1000). (shrink)

During the 1930s, while both movements were fleeing from persecution by the Nazis, the Vienna Circle and the Frankfurt School planned to collaborate. The plan failed, and in its stead Horkheimer published a critique of the Vienna Circle in “The Latest Attack on Metaphysics” (written in collaboration with Adorno, though he is not credited as an author). This paper will analyse Horkheimer’s (and Adorno’s) article, and the ensuing dialogue with Neurath. The Frankfurt School’s critical stance towards the Vienna Circle can (...) be traced back to Adorno’s earlier objections to the ‘positivist’ myth of the given. In response to Carnap’s attack on Heidegger, Horkheimer (and Adorno) criticized both metaphysics and its ‘scientistic’ overcoming. Their critique employs a number of overgeneralisations about ‘logical positivism’. Neurath’s unpublished reply proposes corrections to the Frankfurt School’s portrayal of ‘positivism’, pointing towards a partly conciliatory direction within the framework of Unified Science. The attempted collaboration between the Vienna Circle and the Frankfurt School ended when Horkheimer refused to publish Neurath's reply to his article in the Zeitschrift für Sozialforschung. Horkheimer subsequently made anti-positivism a central concern for critical theory, setting the tone of subsequent polemics in the Positivismusstreit of the 1960s. (shrink)