Keine ausführliche Beschreibung für "Die Überwindung des mathematischen Erkenntnisideals" verfügbar.

Standard readings of Kant's ethical thought usually focus on the Groundwork, and, more particularly, in the application of the categorial imperative to any given maxim. In doing so, the standard readings do not take into account the necessary role of judgment in this process. After sketching the difference between determining and reflective judgment, and enlarging our view of Kant's ethics beyond the basic principles conveyed in Groundwork, the author discusses which may be the role of reflective judgment in Kant's moral (...) thought. As a result, an entirely different approach to the socalled applied ethics emerges. (shrink)

Trust is widely regarded as a critical component to building artificial intelligence (AI) systems that people will use and safely rely upon. As research in this area continues to evolve, it becomes imperative that the research community synchronizes its empirical efforts and aligns on the path toward effective knowledge creation. To lay the groundwork toward achieving this objective, we performed a comprehensive bibliometric analysis, supplemented with a qualitative content analysis of over two decades of empirical research measuring trust in AI, (...) comprising 1’156 core articles and 36’306 cited articles across multiple disciplines. Our analysis reveals several “elephants in the room” pertaining to missing perspectives in global discussions on trust in AI, a lack of contextualized theoretical models and a reliance on exploratory methodologies. We highlight strategies for the empirical research community that are aimed at fostering an in-depth understanding of trust in AI. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:“Like a Virgin”Levinas’s Anti-Platonic Understanding of Love and DesireBrigitta Keintzel (bio)Translated by Brigitta Keintzel, Benjamin McQuade, and Sophie UitzMy article is divided into three parts. First, I outline transformations in the understanding of love through philosophical tradition from Plato to Levinas, exploring Levinas’s anti-Platonic understanding of love via the relationship between knowledge and love. This relationship is asymmetrical: knowledge functions in the name of love, but love (...) does not function in the name of knowledge. Love is not knowledge but instead entails knowledge. As love of wisdom, knowledge serves in the name of love. The open question here is: how can Platonic love of wisdom or Levinasian ethical desire have the ability to respond to social, political, and cultural challenges — a question I will come back to in the last section.In the second section, I discuss the relationship between love and desire. As opposed to desire, which is explicitly bound to the Desired, along with some ideal position vis-à-vis that person, love possesses a plethora of connotations that often render it vague. Love is bound not only to the self but to other persons — as well as to objects, facts, attitudes, situations, ideas, institutions, cultures, and even governments. Desire, on the other hand, is a stronger term than the timeworn and [End Page 21] much-abused word “love.” It entails a stronger orientation toward the Other with a temporal, prospective connotation: in the horizon of desire, the Other is “not yet,” the Other is future in the present. For Levinas, the delineation of “not-yet”-ness is a central feature for describing alterity and virginity.My central question in the third section is on how sensual love and ethical desire relate to Levinas’s description of the relationship between “intimate” and “real” society. I will show that it is particularly Levinas’s introduction of the figure of the Third that makes it possible to finally overcome the Platonic dualism between individuality and generality. In both erotic love and in ethical desire, the figure of the Third is decisive for exploring Levinas’s understanding of justice. The figure of the Third is not only a witness of the truth between the subject and a desiring Other but also a precondition for establishing this truth. Therefore, it is not necessary to see but to hear the claims of the Third, as well the claims of the Desired.The Wisdom of LoveIn Plato’s interpretation, love is seen as a progression from the discrete, individual, erotic love to the general and comprehensive. The lover feels in him/herself a deficiency and strives to compensate this deficiency — accomplished through various activities of consciousness, involving desire, suffering, thought, perception, the striving toward the good and the beautiful. These are not considered equal in quality but rather form a progression from the particular to the general. Eros remains dutiful to the idea of the good. Renunciation of corporal love is seen as a precondition for attaining love of the good and the beautiful, this being equated with the attainment of immortality. This renunciation, as it has been argued in the dialogue between Alcibiades and Socrates, implies that spiritual, intellectual love is of higher value than corporal love. As opposed to spiritual love, corporal love is fraught with a deficiency that can never be completely assuaged. [End Page 22]This model is based on the myth — related in the Symposium — of the spherical human being, comprised originally of two people in one body, with four hands, four legs, two genders, and two faces. Only the splitting of this single human into two people with two faces and two genders created the longing for a lost unity, expressed in erotic desire for the other gender or the other face. In this narrative, erotic desire is brought into semantic proximity with lost unity and with suffering. Unisexuality is seen as a deficiency, to receive a “truer and more perfect” assuagement only on a spiritual level. The implied antagonism between spiritual (“Platonic”) and corporal love constitutes a narrative motive that — in various forms — particularly marked post-Enlightenment literature of the eighteenth and nineteenth centuries. In examples... (shrink)

We investigate the rural resistance of one of the world’s largest social movements, La Via Campesina, as a powerful enactment of radical democracy in practice. More than this, the paper describes how the movement challenges the framework of radical democracy by pointing towards the ethical importance of recognizing the relationship of human dignity with nature and considering ethico-political values inherent in the peasants’ way of living. Their resistance is a rejection of depoliticizing silencing, and their everyday life is a commitment (...) to a “more than human” radical democracy in its most radical sense, as they are always already “in parliament with land”. We conclude by outlining a perspective which is both more than radical and more democratic, considering those who have not yet been heard but also that which, in the light of radical democracy, has never been counted as part of the political body at all: nature. (shrink)

ABSTRACTWithin-person changes in mood, which are triggered by situational cues, for example someone’s location or company, are thought to affect contemporaneous cognitive function. To test this hypothesis, data were collected over 6 months with the smartphone application moo-Q that prompted users at random times to rate their mood and complete 3 short cognitive tests. Out of 24,313 people across 154 countries, who downloaded the app, 770 participants submitted 10 or more valid moo-Q responses. Confirming previous research, consistent patterns of association (...) emerged for 6 different situation cues with mood and cognitive function: For example, being alone rather than with others when completing the app resulted in worse mood but better cognitive task performance. Notwithstanding, changes in mood and cognitive function were not coupled. The advantages and challenges of using smartphone technology for studying mood and cognitive function are discussed. (shrink)

L'influence decisive de Christian Wolff sur la pensee du XVIIIe siecle ne saurait plus etre mise en question aujourd'hui. Toutefois, les commentateurs ont longtemps pris a la lettre la critique kantienne du wolffianisme, assimilant la doctrine de Wolff a celle de ses disciples et mettant l'accent presque exclusivement sur la rupture accomplie par l'oeuvre de Kant. Cela a contribue a sous-estimer le role considerable joue par Wolff dans la constitution du criticisme. Les etudes rassemblees dans ce volume (...) se proposent d'interroger les multiples formes sous lesquelles la conception wolffienne a determine le Denkweg kantien et de preciser comment la philosophie de Kant s'articule a celle de Wolff. Ni simple opposition, ni continuite sans heurt, le rapport de Kant a Wolff est complexe et passionnant, et demande, aujourd'hui encore, des analyses prenant en compte l'ensemble des disciplines philosophiques. (shrink)

What is a consciousness of the public and how does it take place? And what does it mean to be “in” the public sphere, to appear and to act? The attempt at description begins with a certain situation of intending the public: I try to address the public with a position, a product, with myself as a product (in the sense of different modes). I don’t immediately rush out onto the street or the internet, but stay at home first. But (...) even here it is already there, the public. It unfolds as a consciousness that has a lot to do with imagination or visualization and anticipation, but of course cannot be completely fabricated. This consciousness moves within a historical foundation and is based on ontological possibilities that are socially structured: in the mode of power relations, economies of attention, landscapes of relevance. To be visible or not to be visible, that is the question here. (shrink)

The paper introduces the concept of “spaces of meaning,” distilled from the work of political theorist Hannah Arendt, and used as an interpretative tool to understand some central theoretical moves in the The Human Condition. By focusing on activities which actualise conditional structures and which thereby generate experiences and meaning, I present a phenomenological re-interpretation of Arendt’s three basic activities of labour, work, and action, which actualise the conditions of life, worldliness, and plurality. The term “spaces of meaning” indicates how (...) the unfolding of certain activities simultaneously creates and structures spaces and meaningful orientation which involves a certain temporality, spatiality, corporeality, and intersubjectivity. I differentiate between activity-based and visibility-based spaces of meaning and present a dynamic interpretation of their interplay. In doing so, I challenge Seyla Benhabib’s view that part of Arendt’s methodology contains what Benhabib calls “phenomenological essentialism.” Furthermore, this analysis aims at developing an analytical tool and flexible framework also beyond Arendt scholarship. Phenomenologists can use this model of “spaces of meaning” for the task of reclaiming experience as world-building and world-opening, also in a normative sense, and of demonstrating how structures and orders are lived while they condition and form spaces of meaning. If we want to understand, criticise, act, or change something, this subjective and intersubjective perspective will remain indispensable. (shrink)

In this monograph, I systematically analyse the debate in recent analytic metaphysics, with a special focus on recent biologically inspired (so-called animalist) theories of personal identity. I argue that the debate is stuck in a dilemma which is neither harmless nor new: the modern antagonism between the reductionist elimination of personal identity on the one hand and its non-reductionist mystification on the other rather repeats the antagonism between rationalist dogmatism and empirical scepticism in the 18th century’s debates on the soul. (...) This latter antagonism has been extensively examined by Kant who also sought for ways to overcome the dilemma. The systematic analysis of the modern ‘analytic’ debate is therefore followed by a presentation and critical discussion of the constructive approaches taken by Kant and post-Kantian ‘continental’ philosophers. From a Kantian perspective, what we are confronted with is a fundamental dialectic, originating in the very structure of human reason and threatening to turn metaphysics altogether into an arena of fruitless battles. The possibility of a satisfactory metaphysical account of transtemporal personal identity reveals itself to be contingent on the possibility of a ‘good’ metaphysics able to overcome that dialectic. (shrink)

Zusammenfassung: Der folgende Beitrag handelt vom Rückgriff auf den Körper an der Grenze und will einige der besonderen Problematiken skizzieren, die sich durch eine kontrollpolitisch begründete Ontologie des Körpers und seine weitere Verarbeitung als datenbankgestützte Identität im Kontext der europäischen Migrationspolitik ergeben. Er will damit einen Beitrag zur Politisierung der konstitutiven Instabilität einer verkörperten Identität leisten, d. h. einer Identität und vor allem auch eines Körpers, wie sie – gewissermaßen gegen das somatische Identitätskriterium, demgemäß „wir“ unser Körper „sind“ – von (...) Feminist*innen wie etwa Elizabeth Grosz oder Niamh Stephenson und Dimitris Papadopoulos und, für den Bereich der Surveillance Studies, etwa von Kirstie Ball postuliert wurde. Im ersten Teil des Textes greifen wir drei Fälle auf. Sie haben sich infolge der Flüchtlingsbewegungen nach Europa ab 2015 ereignet und sind ihrerseits – wie wir zeigen werden, ganz und gar nicht rational begründet – zu Skandalen beschworen und anschließend als Argumente angeführt worden, um sowohl für die gesellschaftliche und politische Akzeptanz als auch für die Zweckmäßigkeit einer zunehmenden Daten-Interoperabilität und einer Ausweitung der Geltungsbereiche zu werben, wie sie sich anhand der EURODAC-Novellierung erkennen lassen, die sich gegenwärtig vollzieht. Im zweiten Teil fassen wir den EURODAC-Recast zusammen – und skizzieren damit eine neue Entwicklungsphase der soziotechnischen Assemblage, durch die in den europäischen Entwicklungs- und Forschungseinrichtungen der biometrischen Identifikation und der Kontrolle der Mobilität eine verkörperte Identität der Migration produziert wird. (shrink)

What is metaphysics? And what do we need it for? In this paper I argue that if we answer the first question appropriately, the second question becomes pointless. To understand what metaphysics is means to understand what it is for. I shall propose that metaphysics, as a philosophical discipline, is the addressing of reality with respect to the intelligibility of reality as a whole and, i.e., the addressing of reality's being-addressed in various contexts (everyday and scientific). Insofar as reason is (...) that which performs this ubiquitous addressing of reality, metaphysics – the addressing of the addressing of reality – turns out to be a self-addressal of reason. I shall rebut sceptical objections to this proposal, which are nourished by realist convictions, by emphasising an interesting and constructive metaphysical thesis entailed in the proposed understanding of metaphysics. At the same time, I shall oppose to idealist simplifications of the proposal by means of some reflections on the only legitimate source of a general (as opposed to special) critique of metaphysics: the questionability of the belief in a perfect intelligibility of reality. (shrink)

This paper presents OpMAP: a tool for visualizing large scale, multi-dimensional opinion spaces as geographic maps. OpMAP represents opinions as labelings on a structured deductive argumentation framework. It uses probabilistic degrees of justification and Bayesian coherence measures to calculate how strongly any two opinions cohere with each other. The opinion sample is, accordingly, represented as a weighted graph, a so-called opinion graph, with opinion vectors serving as nodes and coherence values as edge weights. OpMAP partitions the nodes of the opinion (...) graph by using clustering methods. Finally, the graph is visualized as a geographic map using a method based on a particular (e.g., force-directed) layout. (shrink)

Freges Werk gilt heute als Klassiker der Philosophie und Philosophiegeschichte. Dessen Einfluss auf unterschiedlichste Bereiche der Philosophie, von der Logik und Mathematik bis hin zur Ontologie, Epistemologie und Sprachphilosophie, ist unbestritten. Vor diesem Hintergrund scheint die Annahme naheliegend, dass Freges Wirkungsgeschichte umfassend erforscht ist. Tatsächlich gilt dies nicht für die komplexe Rezeptionsgeschichte Freges, auch wenn es dazu durchaus eine Reihe von neuen, lehrreichen und detaillierten Studien gibt. 1 Der vorliegende Beitrag befasst sich mit zwei bisher kaum bekannten und unbeachtet gebliebenen (...) Frege-Rezeptionen aus den 30er und 40er Jahren des 20. Jahrhunderts. Es handelt sich dabei zum einen um Wilma Papsts Studie Gottlob Frege als Philosoph (1932), zum anderen um Editha Krenzs Doktorarbeit Der Zahlbegriff bei Frege (1942). In der Literatur werden die Namen der Autorinnen zwar wiederholt in Fußnoten oder im Literaturverzeichnis genannt, doch bis auf wenige Ausnahmen nicht diskutiert. Im Folgenden soll anhand einer problemgeschichtlichen Kontextualisierung gezeigt werden, dass beide Arbeiten interessante Aspekte zu Frege und seiner Rezeption beleuchten. (shrink)

Der Beitrag stellt die These auf, dass der Einfluss digitaler Bilder auf visuelle Kultur nur verstanden werden kann, wenn die spezifische Materialität dieser Artefakte bedacht wird. Anhand einer Analyse des berühmten Utah teapot werden fünf materiale Schichten unterschieden, darunter Herstellung, Codierung, forensische und epistemische Materialität, sowie der Begriff der Trans-Materialität. Jede Schicht wird in Beziehung zu theoretischen Konzepten von Materialität in Medienwissenschaften, Kunstgeschichte, Computerwissenschaft und Anthropologie diskutiert. This article argues that the impact of digital images on visual culture can only (...) be understood if the specific materiality of these artefacts is taken into account. An analysis of the famous distinguishes five material layers, including making, coding, forensic and epistemic materiality, as well as the notion of trans-materiality. Each layer is developed in relation to theoretical concepts of materiality in media studies, art history, computer science, and anthropology. (shrink)

Solidarität ist einer der zentralen normativen Begriffe in Zeiten der Corona-Pandemie. Vor dem Hintergrund der philosophischen Debatte um Solidarität wird eine Heuristik entlang der Unterscheidung einer sozial-, politisch-philosophischen und ethischen Perspektive vorgeschlagen. Anhand dieser Heuristik wird der gegenwärtige gesellschaftliche Diskurs um Solidarität in der Pandemie rekonstruiert, analysiert und kritisiert. Solidarität, so die These, wird in Corona-Zeiten auf ihre soziale Dimension enggeführt, was einerseits zur Mobilisierung von Gemeinschaften und der Eindämmung der Pandemie führt, andererseits aber auch zu Schließungen und Exklusionen nach (...) innen und außen. Indem Politik als evidenzbasierte und alternativlose Technik etabliert wird, vollzieht sich eine fortschreitende Entpolitisierung, durch die soziale Ungleichheit sowohl lokal als auch global oft unhinterfragt reproduziert wird. Demgegenüber diskutiert der Beitrag mit Rückgriff auf Arendts Begriff des Politischen ein alternatives Verständnis von Solidarität in Zeiten der Pandemie. Dieses baut auf sozialer Relationalität auf und kritisiert eine mechanistische Logik des Politischen. Mit Arendt werden die Pluralität, das kritische Denken und der Neuanfang als zentrale Elemente des Politischen angesichts von Krisen betont. Dadurch wird das Konzept der Solidarität um eine politische Dimension erweitert und ein produktiver Umgang mit den gegenwärtigen Schließungen und Exklusionen in der Corona-Pandemie vorgeschlagen. Schließlich können die durch die Pandemie offenkundiger gewordenen Krisen des Kapitalismus und Liberalismus reflektiert und das Politische als ein offen-diskursiver Raum jenseits eng gefasster Grenzen neu gedacht werden. (shrink)

Die Überlieferung des Briefwechsels zwischen Christian Wolff (1679–1754) und Ernst Christoph von Manteuffel (1676–1749) ist ein singulärer Glücksfall. Die in der Universitätsbibliothek Leipzig aufbewahrten Bände enthalten den nahezu geschlossen und damit am umfangreichsten erhaltenen Briefwechsel in der Gesamtkorrespondenz Christian Wolffs. Die historisch-kritische Edition des Briefwechsels stellt Materialien bereit, die die Wolff- und Aufklärungsforschung auf eine neue Grundlage stellen. Der Briefwechsel erlaubt neben bisher unbekannten biographischen Details aus Wolffs Marburger Zeit und den ersten Jahren seines Wirkens nach der Rückkehr (...) an die Universität Halle Einblicke in Wolffs und Manteuffels Positionen innerhalb der politischen, philosophischen, theologischen und naturwissenschaftlichen Debatten der Zeit. Darüber hinaus eröffnet der Briefwechsel einen innovativen Einblick in die Funktionen eines wissenschaftspolitischen und epistolären Netzwerks, das von Graf Manteuffel zum Zwecke der europaweiten Verbreitung des Wolffianismus unterhalten und gepflegt wurde. Das Editionsprojekt wurde im Rahmen eines Kooperationsvertrags zwischen der Martin-Luther-Universität Halle-Wittenberg und der Sächsischen Akademie der Wissenschaften zu Leipzig am Internationalen Zentrum für die Erforschung der europäischen Aufklärung (IZEA) der Universität Halle durchgeführt. ************ The survival of the correspondence between Christian Wolff (1679–1754) and Christoph von Manteuffel (1676–1749) is a singular piece of luck. The volumes preserved in Leipzig University Library contain the almost complete and thus largest surviving exchange of letters in all of Wolff’s correspondence. This historical-critical edition presents material which sets the study of Wolff and of the Enlightenment on a new footing. As well as previously unknown biographical details about Wolff’s time in Marburg and his first years of activity after his return to the University of Halle, it provides insights into Wolff’s and Manteuffel’s positions within the political, philosophical, theological and scientific debates of the period. In addition the correspondence opens up an innovative perspective on the functions of a scholarly political and epistolary network which Count Manteuffel maintained and nurtured in order to spread Wolffianism throughout Europe. The edition is part of a collaborative project between the Martin Luther University Halle-Wittenberg and the Saxon Academy of Sciences, based at the Interdisciplinary Centre for European Enlightenment Studies at the University of Halle. (shrink)

PurposeChildhood onset speech fluency disorder is possibly related to dopaminergic dysfunction. Mesencephalic hyperechogenicity detected by transcranial ultrasound might be seen as an indirect marker of dopaminergic dysfunction. We here determined whether adults who stutter since childhood show ME.MethodsWe performed TCS in ten AWS and ten matched adults who never stuttered. We also assessed motor performance in finger tapping and in the 25 Foot Walking test.ResultsCompared to controls, AWS showed enlarged ME on either side. Finger tapping was slower in AWS. Walking (...) cadence, i.e., the ratio of number of steps by time, tended to be higher in AWS than in control participants.DiscussionThe results demonstrate a motor deficit in AWS linked to dopaminergic dysfunction and extending beyond speech. Since iron deposits evolve in childhood and shrink thereafter, ME might serve as an easily quantifiable biomarker helping to predict the risk of persistency in children who stutter. (shrink)

Wort und Ton, von E. Wolff.--Vom Gesetz der Musik, von C. Petersen.

Jean-Marc Rohrbasser propose une version française de la biographie post mortem de Gottfried Wilhelm Leibniz (1646-1716) rédigée par le philosophe allemand Christian Wolff (1679-1754), et originellement publiée dans les Actes des Savants (Acta Eruditorum) de juillet 1717. Cette version française a été établie à partir de la traduction allemande que l'on trouve dans le volume 21 des Oeuvres complètes de Wolff.

Vernünfftige Gedancken von Gott, der Welt und der Seele des Menschen, auch allen Dingen überhaupt -- Christian Freyherrn von Wolf Erinnerung, wie er es künftig mit den Einwürfen halten will, die wider seine Schriften gemacht werden.

In diesem Buch wird ein zweihundert Jahre altes Problem gelost: Wie beweist Kant in der Kritik der reinen Vernunft die Vollstandigkeit seiner Urteilstafel? Da diese Tafel, zusammen mit der Kategorientafel (die von ihr abhangt) das Herzstuck von Kants Hauptwerk ausmacht, gilt das Problem von jeher als Kernproblem der Kantinterpretation. Uberraschenderweise kann es durch sorgfaltige immanente Textauslegung gelost werden: Nachweisbar ist, dass das Leitfadenkapitel, also der unmittelbare Kontext der Urteilstafel innerhalb der Kritik, eine dicht geschriebene Argumentationsskizze zu einem strengen Vollstandigkeitsbeweis enthalt, (...) dessen Uberzeugungskraft nichts zu wunschen ubriglasst. Fur die Rekonstruktion dieses Beweises kommt es zunachst auf eine genaue Analyse der Behauptungen an, die Kant mit der Urteilstafel aufstellt. Diese Analyse prasentiert das erste Kapitel. Das zweite bietet dann einen ausfuhrlichen Satz-fur-Satz-Kommentar zu der fur den Vollstandigkeitsbeweis einschlagigen Textpassage und rekonstruiert ihn in allen Details. Das dritte Kapitel schliesslich untersucht den Begriff von 'formaler Logik', den Kant voraussetzt und von dem seine Behauptung abhangt, die in der Urteilstafel vorgenommene Aufzahlung logischer Formen sei vollstandig. Der im Anhang abgedruckte Essay behandelt die bis heute kaum beachtete Auseinandersetzung, die Gottlob Frege in seiner Begriffsschrift von 1879 mit der kantischen Urteilstafel Punkt fur Punkt gefuhrt hat. Freges Kritik an ihr wird im ersten Teil des Anhangs dargestellt und erlautert. Im zweiten Teil wird dann gezeigt, dass diese Kritik in allen Punkten auf grundlegenden Irrtumern und Missverstandnissen beruht. Als besonders schwerwiegender und folgenreicher Irrtum stellt sich Freges Ansicht heraus, die Regeln dessen, was Kant als formale Logik ansah, seien aus dem Axiomensystem der Begriffsschrift ableitbar. (shrink)

Kants Auflösung des Körper-Seele-Problems in den ersten beiden Auflagen der „Kritik der reinen Vernunft“ kann angemessen als ein transzendentaler Monismus beschrieben werden. Hegels Anthropologie ist im Wesentlichen eine Modifikation von Kants Ansicht.

Two distinct attitudes have been adopted by investigators in the field of the sociology of knowledge. One of them may be called speculative; the other, empirical. The central interest of an investigator having the speculative attitude lies in developing a theory of the sociology of knowledge. The central interest of investigators having the empirical attitude lies in finding out or explaining concrete phenomena; the theory is employed, implicitly or explicity, for this purpose. The existence of the two attitudes may be (...) in part explained, as far as the German sociology of knowledge is concerned, by reference to the history of this school, which has grown out of and has been determined by a Marxist and materialistic philosophy, and especially by the use of this philosophy as a political instrument in the struggle of the emerging proletariat against the bourgeoisie. This statement, however, must be supplemented by a short location of the four most important contributors to the theory of the German sociology of knowledge. Max Scheler approaches the problem phenomenologically; he was the first and only one to ask the fundamental question, “What is knowledge?” Karl Mannheim, though markedly influenced by the Marxist viewpoint, particularly by Lukács, seems to me more adequately characterized by stressing his development from a more exclusively speculative to a more decidedly empirical attitude, which latter is especially evident in his most recent book, Man and Society in an Age of Reconstruction. Alexander von Schelting's main contribution is his thorough logical analysis of Mannheim's theory in the light of Max Weber's methodology. Ernst Grünwald has given the most complete survey of the forerunners, the history, and the various contributions of the sociology of knowledge. These four thinkers are indirectly dependent on the historically determined emphasis of the movement on ideology in that they remain on the level of a theoretical discussion without arriving at factual research. (shrink)