Die Rede von einem Zwischenreich des Dialogs deutet hin auf den intermedHi. ren Charakter des Dialogs, in dem zwischen uns zustande kommt, was keiner fur sich zustande brachte. Stehen wir immer schon im Dialog, so ist fur jeden der Weg zu sich selbst nicht der kurzeste, sondern der langste, er ginge durch die Welt sowohl wie durch die Andern. Dieser Gesichtspunkt ist keines wegs selbstverstandlich, doch selbst dort, wo er sich Geltung ver schafft, wird er vielfach verdunkelt durch die Verwandlung (...) von Verschiedenem in Gegensatzliches, wenn etwa interpersonale Be ziehung und soziale Verhaltnisse, interpersonales Ereignis und anonyme Prozesse und Strukturen, personliche Umkehr und so ziale Veranderungen gegeneinander ausgespielt werden. N eigt die sogenannte Philosophie des Dialogs dazu, reine zwischenmensch liche Beziehungen abzulosen von der mundanen und sozialen Wirklichkeit, so tendiert ein Denken, das von Geschichte und Gesellschaft ausgeht, dahin, einzig den konkreten Entwicklungs gang einer Menschheit in Rechnung zu stellen. Der wechselseitig erhobene Vorwurf, man verliere sich hierin der AuBerlichkeit des Offentlichen und der bloBen Geschichte, man fluchte sich dort in die Innerlichkeit des Privaten und des bloBen Augenblicks, ware dann nur der Ausdruck dafur, daB entweder das Ganze ohne das Urspriingliche oder das Ursprungliche ohne das Ganze gesucht wird. Was hier auseinanderstrebt, nicht nur in der Theorie, sondern auch in der Lebenspraxis, sind zwei Weisen des mitmenschlichen Umgangs. (shrink)

We discuss conceptual change and progress within mathematics, in particular how tools, structural concepts and representations are transferred between fields that appear to be unconnected or remote from each other. The theoretical background is provided by the frame concept, which is used in linguistics, cognitive science and artificial intelligence to model how explicitly given information is combined with expectations deriving from background knowledge. In mathematical proofs, we distinguish two kinds of frames, namely structural frames and ontological frames. The interaction between (...) both kinds of frames can drive mathematical interpretation. We first discuss two examples where structural frames (formulaic notation) drive ontological development (the discovery or exploration of mathematical objects). The development of Boole’s Boolean algebra may at first appear as a metaphorical treatment of the (then) new area of logic. In the analysis, we discuss how different (aspects of) certain algebraic frames change in the transfer, how arising difficulties are solved and overall argue that Boole uses the numerical algebra frame as a research template for the discovery of a system for calculations in logic. Following Ifrah, we analyse the discovery of zero as an extension to the number ontology as driven by the development of notation. Both structural and ontological frames are extended and simplified as notation progresses. Finally, we discuss two examples from infinite combinatorics, viz. topological graph theory, and one foundational issue. In both examples, the two simultaneous frames about one object are maintained independently. They motivate different research questions, but may also fruitfully interact: shifting between multiple synchronously maintained perspectives acts as a motor of innovation. The analysis shows how a frame-based approach allows to model how different perspectives drive mathematical innovation because they highlight different aspects, questions and heuristics. (shrink)

First two paragraphs of the article, in lieu of an abstract: “What I am going to discuss in terms of response and responsivity is not just a special1kind of behavior with respect to the Other. Responding has rather to be understood as the genuine way in which we encounter the alien as alien. It will be shown that the experience of the Other, i.e., what Husserl calls Fremderfahrung, requires a new sort of responsive phenomenology. This kind of responsive phenomenology goes (...) beyond the traditional form of intentional phenomenology just as much as it leaves behind every sort of hermeneutics. Responding means more than intending or understanding. [note 1] In what follows I shall unfold some of the main features to be ascribed to responsive phenomenology, and in doing so I shall proceed in the following way. After having made some general remarks about the actual and the historical background of the alien, I shall first say something about the different meanings of the alien (Fremde) and about the place of the alien in our experience. The second part leads us to a turning-point where responsivity diverges from the basic underlying presuppositions to the phenomenology of intentional acts and to the hermeneutic interpretation of texts. In a third step I shall outline the key concepts of demand and response. I shall conclude by presenting some features of what I call logic of response.” Note 1: N.B. This text was first published as a Japanese version in Metaphysica: The Journal of Philosophy and Ethics (Dept. of Philosophy, Faculty of Letters, Osaka) 27 (1996), 1-15. A German version was published under the title “Antwort auf das Fremde: Grundzüge einer responsive Phänomenologie” in B. Waldenfels & I. Datmann (Eds.). Der Anspruch des Anderen: PerspekJiven phtinomenologischer Ethik. München: W. Fink., 1998. The English translation is based on a first draft made by Robb E. Eason, C. Edward Emmer, and Evan M. Selinger and revised by the author. (shrink)

This book suggests that to know how Wittgenstein’s post-Tractarian philosophy could have developed from the work of Kant is to know how they relate to each other. The development from the latter to the former is invoked heuristically as a means of interpretation, rather than a historical process or direct influence of Kant on Wittgenstein. Ritter provides a detailed treatment of transcendentalism, idealism, and the concept of illusion in Kant’s and Wittgenstein’s criticism of metaphysics. Notably, it is through the conceptions (...) of transcendentalism and idealism that Wittgenstein’s philosophy can be viewed as a transformation of Kantianism. This transformation involves a deflationary conception of transcendental idealism along with the abandonment of both the idea that there can be a priori 'conditions of possibility' logically detachable from what they condition, and the appeal to an original ‘constitution’ of experience. -/- The closeness of Kant and post-Tractarian Wittgenstein does not exist between their arguments or the views they upheld, but rather in their affiliation against forms of transcendental realism and empirical idealism. Ritter skilfully challenges several dominant views on the relationship of Kant and Wittgenstein, especially concerning the cogency of Wittgenstein-inspired criticism focusing on the role of language in the first Critique, and Kant's alleged commitment to a representationalist conception of empirical intuition. (shrink)

This chapter covers the traditional role of responsibility, and the possible connections between response and responsibility. These connections are explored through the advance of trust and the surplus of the extraordinary in relation to the Third Party. The idea of responsibility comes from the sphere of juridical law, and has a theological touch. The classical conception presented suffers from a permanent erosion that is reinforced by systemic constraints. Trust is a natural element of every community that is together applied by (...) common aims in life. The phenomenon of trust refers to the bond, the nexus, which holds together the members of a community, creating the requisite solidarity. The term ‘trust’ or ‘confidence’ should not primarily read as a substantive, but as a verb or as the derivative of a verb. Furthermore, it is noted that the responsive ethics proposed could function as a permanent corrective. (shrink)

This edited volume offers a new approach to understanding social conventions by way of Martin Heidegger. It connects the philosopher's conceptions of the anyone, everydayness, and authenticity with an analysis and critique of social normativity. Heidegger’s account of the anyone is ambiguous. Some see it as a good description of human sociality, others think of it as an important critique of modern mass society. This volume seeks to understand this ambiguity as reflecting the tension between the constitutive function of conventions (...) for human action and the critical aspects of conformism. It argues that Heidegger’s anyone should neither be reduced to its pejorative nor its constitutive dimension. Rather, the concept could show how power and norms function. This volume would be of interest to scholars and students of philosophy and the social sciences who wish to investigate the social applications of the works of Martin Heidegger. (shrink)

This article critiques Husserl’s idea of grounding through an exploration of his notion of the lifeworld. First, it sketches different senses of the lifeworld in the Crisis and explains in what sense it is taken to be a universal foundation of all sense-formation. Second, it criticizes Husserl’s idea of grounding and shows that it fails because the alleged foundation—namely, the lifeworld as a perceptual world, or rather lifeworldly experience as perception—is inadequately determined. Perception cannot function as a universal foundation because (...) it is always already interpretation. “The groundlessness of sense” means that the process of sense-formation can in no way rest upon an ultimate ground because contingent presuppositions and historical circumstances influence it from the very beginning. The paper concludes by discussing the consequence of this view for the relation between philosophy and sciences. (shrink)

En este artículo utilizaré términos como “responsivo” y “responsividad”. Estos términos no forman parte de la filosofía tradicional. Se hicieron indispensables para mi propio pensamiento cuando intenté desarrollar una teoría de la extrañeza (Fremdheit) radical. En este artículo desarrollo los rasgos básicos de esta responsividad en la que están implicados los otros. Metodológicamente, me guío por una variante de la fenomenología responsiva que ha de entenderse como una fenomenología fundada en el cuerpo. Para ello es crucial el descenso a una (...) forma radical de experiencia que precede a todos los constructos y modelos, así como a su propia teoría. Procederé en tres pasos. En el primer paso, intento mostrar cómo una experiencia de extrañeza radical exige el concepto clave de responsividad (secciones 1-3). En el segundo paso, describo las características básicas de la responsividad y sus desviaciones patológicas (secciones 4-6). En el tercer y decisivo paso, este enfoque se amplía con miras a los momentos de una coafección y corresponsividad que pueden atribuirse a una protosocialidad (sección 7). (shrink)

Recently, radical democratic initiatives have been undertaken by freelancers and founders who come together in a range of alternative forms such as ethical entrepreneurial coalitions, urban coworking spaces, and open cooperative networks. In this paper, we argue that these initiatives to invent alternative, more equal forms of organizing engage strongly with relational activities to replace hierarchical interaction with distributed peer collaboration. While the literature has emphasized the sense of experimentation and reflexivity of these alternative forms of organizing, this paper especially (...) draws attention to the affective dynamics of everyday peer-to-peer collaboration. Drawing on an 18-month ethnography of a cooperative network of social entrepreneurs, we use a practice-based approach to study peer collaboration as a relational practice formed through a nexus of ‘weaving,’ ‘sharing,’ and ‘caring’ activities. Focusing on the affective orders enveloping relational practice, we document how the practice of peer collaboration is imbued by what we call an ‘affective oscillation’ forming contrasting amplitudes between confidence and frustration, exuberance and anxiety, and trust and exhaustion. As our core contribution, we problematize how the affirmative intent of radical democratic organizing is potentially jeopardized by this ‘cloudy affectivity,’ and we conclude that the collective pursuit of embodied ethical encounters is formed by slowing down and feeling into affective oscillation. (shrink)

Experience is investigated according to those breaking points where the unexpected surfaces and the surprise of the extraordinary and the alien breaks through. What happens is always in the postponement between pathos and response; this represents the fundamental agreement of a responsive phenomenology: it is never a quiet succession, but always something arriving too early or too late. Threshold experiences such as hesitation, delay, waiting, pausing, stumbling are investigated in this framework.

This comment deals with some basic elements Searle uses in order to construct social reality, i.e. togetherness, we-intentionality and the distinction between institutional and brute facts. The commentator argues that Searle’s theory tends to a partial biologism because lacking a sufficient concept of embodiment. Consequently ‘pre-institutional facts’ such as eating, copulating, working or torturing are systematically underdetermined. On the deontic level the theory relies on natural processes of conventional power. So the distinction between factual acceptance and acceptability is blurred by (...) a sort of conformism, and one neglects the status of dissidents and victims whose belonging to the predominant ‘we’ remains highly dubious. (shrink)

Experience is investigated according to those breaking points where the unexpected surfaces and the surprise of the extraordinary and the alien breaks through. What happens is always in the postponement between pathos and response; this represents the fundamental agreement of a responsive phenomenology: it is never a quiet succession, but always something arriving too early or too late. Threshold experiences such as hesitation, delay, waiting, pausing, stumbling are investigated in this framework.

We extend Moss and Parikh’s bi-modal system for knowledge and effort by means of hybrid logic. In this way, some additional concepts from topology related to knowledge can be captured. We prove the soundness and completeness as well as the decidability of the extended system. Special emphasis will be placed on algebras.

In bisher einzigartiger Weise fasst dieser Band über die Grenzen der Disziplinen hinweg, aber auch Theorie und Praxis übergreifend die aktuelle Debatte zu den Emotionen in den Künsten zusammen. Die Aufsätze ermöglichen Fachleuten und interessierten Laien einen profunden Einblick in die Frage, was unter Affekt und Gefühl verstanden werden kann und wie Emotionen in den Künsten wirksam werden. Mit Beiträgen u. a. von den Architekten Peter Eisenman und Daniel Libeskind, dem Dichter und Büchner-Preisträger Thomas Kling, dem Komponisten Dieter Schnebel, den (...) Philosophinnen Agnes Heller und Brigitte Scheer, dem Psychologen Rainer Krause unddem Kunsthistoriker Werner Hofmann. Verkaufsargumente: - interdisziplinärer Sammelband, der Theorie und Praxis verbindet - bekannte Namen unter den Beiträgern, u.a. die Architekten Peter Eisenmann und Daniel Libeskind - umfassender überblick über die Debatte zu Emotionen in den Künsten, für interessierte Laien sowie für Fachleute. (shrink)

Russell takes his paper ?On denoting? to have achieved the repudiation of the theory of denoting concepts and Frege?s theory of sense, and the invention of the notion of incomplete symbols.This means that Russell attempts to solve the set theoretic and semantic paradoxes without making use of a theory of sense.Instead, his strategy is to revise his logical ontology by arguing that certain symbols should be treated as incomplete.In constructing such arguments Russell, at various points, makes use of epistemological and (...) metaphysical considerations.These arguments do not form themselves into a systemic set of considerations to be used in appraising a logical system.Finally, the vicious circle principle is argued for on the basis of considerations, which are presumed evident, about the nature of propositional functions.The stringency of this principle is a basic problem for the system of Principia mathematica.However, even given the terms of the argument, ?On denoting? does not offer a complete repudiation of the notion of sense.This allows the possibility of retaining some of the insights of Principia mathematica whilst rejecting the stringency of the vicious circle principle.The basis of such a system is the theory of sense. (shrink)

We characterize the tree of functions with finite support in terms of definability. This turns out to have various applications: a new kind of tree dichotomy for ω1 on the one hand. On the other hand, we prove a reflection principle for trees on ω2 under SPFA. This reflection of trees implies stationary reflection.

This chapter presents new findings about Maria von Herbert's life. Building on this, an interpretation is offered of what she means when she calls upon Kant "for solace ... or for counsel to prepare [her] for death". It is then argued that Kant's reply is more satisfactory than is commonly appreciated, as he explicitly defines the roles which he is prepared to adopt – that of a "moral physician" and of a "mediator" -- and thus the standards by which to (...) judge his reply. Having said that, his letter does not address what has been viewed as a challenge to Kantian ethics. It is a matter of dispute what exactly this challenge consists in. This chapter identifies the challenge and the terms in which it is most productively stated. Finally, it provides sufficient reasons to establish that a portrait that resurfaced in November 2016 does indeed depict Maria von Herbert. (shrink)

What were the causes and consequences of the revolutions of 1989 in Eastern and Central Europe? The causes lie in the exhaustion of the model of Soviet-type economic organization, the failure of reform efforts in the USSR, and the persistence of opposition to Soviet-type rule in Central Europe. The ramifications of the events are examined through the prism of three questions: how do they change our evaluation of the past?; what was the significance of 1989 as a moment in time?; (...) and how have they shaped the present? (shrink)

ZusammenfassungAktuelle Positionspapiere wie das der Sektion Ethik der Deutschen Interdisziplinären Vereinigung für Intensiv- und Notfallmedizin „Therapiezieländerung und Therapiebegrenzung in der Intensivmedizin“, die „Münchner Leitlinie zu Entscheidungen am Lebensende“ und die Erlanger „Empfehlungen zur Behandlungsbegrenzung auf Intensivstationen“ konzentrieren sich auf die Begründung und Erstellung praxistauglicher Entscheidungspfade. Dabei bleibt kaum Raum für die Darlegung der moraltheoretischen Grundlagen zur formalen Handlungsbewertung einer Indikationsstellung am Lebensende. Der Beitrag will anhand einer intensivmedizinischen Entscheidungssituation zeigen, dass im Falle einer Therapiezieländerung aus Indikationsgründen eine aristotelische Argumentation zentrale (...) Bedeutung erhält. Sie besteht in der begründeten Festlegung eines realistisch erreichbaren Ziels und des dahin führenden Therapiepfades. Klinische Ethikberatung, so das Resultat, kann demnach nicht nur die Bedeutung von inhaltlichen Prinzipien unterstreichen, sondern muss auch ihre Kenntnis der formalen Handlungsbewertung zur Geltung bringen. (shrink)

Der orientalische Gott Eros ist in seinen Ursprungen ein Zerreisser dieser Welt. Er wirft sie aus dem Takt und zerstort ihre Harmonie. Das jedoch war den fruhen griechischen Baumeistern des Abendlandes gar nicht recht. In einem aufregenden Akt wurde der Zerreisser zum Versohner umgedeutet. Besonders anschaulich wird diese Geschichte beim grossen Philosophen Platon. Dort liegen die Wurzeln fur eine erregende Spiritualitat auf der einen und fur die technisch-wissenschaftliche Welteroberung auf der anderen Seite. Mit didaktischem Geschick entfaltet der Autor mit zahlreichen (...) Ausblicken auf kulturgeschichtliche Hintergrunde die faszinierende Denkwelt Platons. Dies erschliesst ein tieferes Verstandnis fur die feurige Leidenschaft des Fortschritts, den wir hassen und lieben, der uns befreit und knechtet, der uns Hoffnung ist und Angst auslost und von dem wir - so scheint es - doch nicht loskommen.". (shrink)

Was tun mit arbeitsunfähigen Zwangsarbeitern? Die Lösungen, die dafür gefunden wurden, reichten von der Betreuung durch Werks-, Lager- oder niedergelassene Ärzte über Krankenstuben, spezielle Ausländerkrankenhäuser bis hin zur Abschiebung „in ihre Heimat“, wobei ungewiss war, ob sie jemals zu Hause ankamen. Im Verlauf des Krieges radikalisierte sich der Umgang mit ihnen. Spätestens 1944 sollten „geisteskranke Ostarbeiter und Polen“ in Heil- und Pflegeanstalten eingeliefert werden, wo über ihr weiteres Schicksal entschieden werden sollte. Dies wurde teilweise als Freibrief für Morde auch an (...) tuberkulösen Ausländern genutzt. Die Anstalt Pfafferode im heutigen Thüringen war ab September 1944 „Sammelstelle“ für die Länder Thüringen-Land und Provinz Sachsen, Anhalt. An ihrem Beispiel wird dargestellt, wie auch osteuropäische Zwangsarbeiter Opfer der dortigen Krankenmorde wurden. Detaillierte Aussagen des Personals belegen den Umgang mit Patienten auf den von Direktor Theodor Steinmeyer persönlich betreuten Stationen 17 und 18, auf denen auffallend viele Patienten ums Leben kamen. (shrink)