El artículo reactualiza y defiende la potencialidad filosófica de La metamorfosis de las plantas, de Johann Wolfgang Goethe. A partir de la reflexión sobre sus claves conceptuales se desplegarán, a continuación, otros momentos de talante epistemológico relativos a su reflexión sobre la naturaleza, entre otros: la morfología como teoría de la forma, su comprensión de la ciencia como experiencia viva de los fenómenos y su reivindicación de la metamorfosis del científico.

The article takes Cornelius Castoriadis’ concept of the ‘political imaginary’ as an invitation to reflect on the role of pictures in politics and in facilitating alternative policies. For this purpose, pictures are not understood as merely rhetorical or propagandistic representations of political statements, which are actually to be thought of independently of the particular picture. Instead, by means of their specific pictorial qualities, pictures also influence the ways politics are negotiated or pursued and, moreover, they can stimulate alternative forms (...) of political thinking. In order to argue for this understanding of the politics of pictures, the article proceeds in three steps: a brief review of the research on political iconography is followed by thoughts on Jacques Rancière and his concept of the ‘distribution of the sensible’. On this basis, an understanding of pictorial politics is finally sketched that asks for genuinely political potentials that are directly linked to the specific qualities of the image: its duality, its vagueness, and its temporality. (shrink)

This essay unpacks Johann Arnason’s theory of culture. It argues that the culture problematic remains the needle’s eye through which Arnason’s intellectual project must be understood, his recent shift to foreground the interplay of culture and power (as the religio-political nexus) notwithstanding. Arnason’s approach to culture is foundational to his articulation of the human condition, which is articulated here as the interaction of a historical cultural hermeneutics and a macro-phenomenology of the world as a shared horizon. The essay discusses Arnason’s (...) elucidation of his theory of culture as a contribution to debates on the ‘meaning of meaning’. It traces its beginnings from his critique of Habermas’s theory of modernity to its development via a trialogue with Max Weber, Maurice Merleau-Ponty, and Cornelius Castoriadis. It argues that Arnason's theory of culture moves beyond socio-centric perspectives, and, in so doing, offers a critique of what we might call sociological solipsism. In decentring society/anthropos, a more nuanced understanding of the human condition as a unity in diversity is achieved. The essay concludes with a discussion of some tensions in Arnason’s understanding of culture, and argues for the importance for incorporating a qualitative notion of ‘movement’ in order to make sense of historical novelty and social change. (shrink)

Cornelius Castoriadis understood history as a self-creating order. In turn, he elaborated history in two directions: as the political project of autonomy, and as the ontological modality of the social-historical. On his account, history as self-creation was only possible through the interplay of social (or political) imaginaries and social doing. Although social imaginaries are readily situated within the non-subjective field, non-subjective modes of doing have been less explored. Yet non-subjective contexts are integral to both the “doing” and “imaginary” dimensions (...) of the human condition, and form the preconditions for concrete varieties of social and political action and politics (as la politique), more generally. The present paper begins to clear a path to reflect on social doing in its non-subjective aspects; as such, it is preparatory rather than programmatic. After briefly reviewing the field of “social imaginaries”, it reflects on Castoriadis’s elaboration of “praxis” and “teukhein”. It then considers Johann Arnason’s culturological reconfiguration of Castoriadis’s approach, and Jan Patočka’s asubjective phenomenology of the movement of human existence as different ways of engaging with the problematic of doing, instituting society and political imaginaries. Despite a gradual subordination of “doing” to “signification” in Castoriadis’s philosophical elaborations, “social doing” as a non-subjective modality does not disappear altogether from his thought – especially and explicitly in respect to the phenomenon of instituting society as a political project – and remains a point of recurring intrusion into his more explicit theoretical concerns. (shrink)

Johannes Lydos quotes a passage from a lost military work on warfare against the Parthers in De magistratibus 3, 34. The author of this work, which dates from 63 AD, is said to be Κέλσος ὁ Ῥωμαῖος τακτικός, who has repeatedly been identified as Marius Celsus in several research studies. This article, however, depicts the encyclopedist and medical practitioner Aulus Cornelius Celsus as the author of this military writing. It first provides a retrospective of the research done. Secondly (...) it shows that two military writings are likely to exist in the works of Celsus and in a third step it puts forward a decisive argument against Marius Celsus. Finally, some further reflections on his interests and lifetime hint at Aulus Cornelius Celsus being the author. (shrink)

V prvi polovici 18. stoletja je bila objavljena serija devetih oziroma desetih latinskih tiskov z naslovom Lakonsko ogledalo Evrope (Laconicum Europae speculum). Podobe z napisi je zasnoval Paul Decker mlajši (1685-1742), Johann Wolfgang Baumgartner (1709-1761) je postavil le tisk za Nizozemca, same bakroreze so izdelali različni bakrorezci (Christian Friedrich Lottes, Johann Georg Pinz, Philipp Andreas Kilian, Andreas Hoffer), uredil in izdal pa jih je Martin Engelbrecht (1684–1756) v Augsburgu okrog leta 1730. Celotni naslov je daljši, Lakonsko ogledalo Evrope, v (...) katerem je brez predsodkov, posmehovanja ali zaničevanja predstavljenih njenih devet posebej uglednih narodov in ljudstev, ki se v določenih lastnostih in znamenjih razlikujejo, vse zaradi radovednosti in zabave (Laconicum Europae speculum: quo IX. illius praecipuae nationes et populi, absque omni praeiudicio, ludibrio et opprobrio, saltem curiositatis et oblectationis gratia, certis characteribus et symbolis discernuntur, ob oculos positum).1 V naslovu je torej pojasnjen tudi razlog za nastanek teh tiskov, izšli so ≫zaradi radovednosti in zabave≪ (curiositatis et oblectationis gratia). Podobno kot ostale razpredelnice ljudstev ti bakrorezi niso bili mišljeni kot predstavitev realnih podob, temveč so bili namenjeni tudi zabavi. (shrink)

The examination of the complex cell biology of the human malaria parasite Plasmodium falciparum usually relies on the time‐consuming generation of transgenic parasites. Here, metabolic labeling and click chemistry are employed as a fast transfection‐independent method for the microscopic examination of protein S‐palmitoylation, an important post‐translational modification during the asexual intraerythrocytic replication of P. falciparum. Applying various microscopy approaches such as confocal, single‐molecule switching, and electron microscopy, differences in the extent of labeling within the different asexual developmental stages of P. (...) falciparum and the host erythrocytes over time are observed. (shrink)

Proportionality is a central and globally spread argumentation technique in public law. This article provides a conceptual introduction to proportionality and argues that such a domain-specific form of argumentation is particularly interesting for argument mining. As a major contribution of this article, we share a new dataset for which proportionality has been annotated. The dataset consists of 300 German Federal Constitutional Court decisions annotated at the sentence level (54,929 sentences). In addition to separating textual parts, a fine-grained system of proportionality (...) categories was used. Finally, we used these data for a classification task. We built classifiers that predict whether or not proportionality is invoked in a sentence. We employed several models, including neural and deep learning models and transformers. A BERT-BiLSTM-CRF model performed best. (shrink)

The only known epigram by Speusippus is preserved in Philodemus’ Index Academicorum (PHerc. 1021, col. 6,34-38) and was written on the occasion of his dedication of statues of the Charites to the Muses. A rereading of a crucial word in the papyrus reveals the true reason for Speusippus’ gift: The gifts of the Muses. Furthermore, the new reading leads to a second polyptoton in the epigram so that it now sounds much more polished and sophisticated.

Journal Name: Philologus Issue: Ahead of print.

The article argues that the genuine first name of Philo of Larissa was in fact ‘Philio’. This claim is based on two new readings ‘Philio’ in our earliest (certain) source for the name, Philodemus’ Index Academicorum, which put other early evidence into perspective. Three other essentially independent and reliable witnesses have the reading ‘Philio’ too. Furthermore, several Cicero manuscripts preserve various examples of the alternative reading ‘Philio’. The reading ‘Philo’ in some other sources might be a mistake or a kind (...) of nickname. (shrink)

From a new reading in Philodemus’ Index Academicorum (PHerc. 1021, col. XXXVI) emerges that Phanostratos, pupil of Charmadas, stems from the Carian city of Tralleis and enjoyed good reputation for psychagogy of masses, both hitherto unknown facts.

Considering the fair amount of ancient authors who compiled works on the subject of the ‘History of Philosophy’, it is remarkable—and regrettable—that there is no solid basis for a comparative analysis of their structures. Most ancient histories of philosophy are only preserved in a few fragments or excerpts and hardly allow any meaningful non-trivial comparison of the structure and order of the philosophers and schools discussed. The only more or less entirely preserved ‘History of Philosophy’ is Diogenes Laertius’ famous treatise. (...) Although his work seems to offer an idiosyncratic rendering in some respects, and is hardly representative of the genre, some structural similarities with Sotion's Διαδοχαί (Successions) can be identified. Generally, a crucial question concerning the structure is how the philosophers and their schools were arranged in these works. Did the works basically follow a chronological order? How were the Διαδοχαί arranged? Were certain schools or philosophers dealt with together in a single book or in more than one book, or were they presented in a certain order? (shrink)

Die Studien und Texte zur Sozialgeschichte der Literatur (STSL)veröffentlichen seit 1975 herausragende literatur-, geschichts- und kulturwissenschaftliche Arbeiten zur vornehmlich deutschen Literatur vom Mittelalter bis zur Gegenwart. Schwerpunkt der literaturgeschichtlichen und theoretischen Abhandlungen sowie der Quellen- und Materialienbände ist das Verhältnis von literarischem Text und gesellschaftlich-historischem Kontext. Als maßgebliche Publikationsreihe einer seit den 1960er Jahren einflussreichen Sozialgeschichte der Literatur prägt STSL zugleich die literaturwissenschaftliche Diskussion über mögliche Austauschbeziehungen zwischen Literatur-, Geschichts- und Sozialwissenschaften.

Church authority is a vicarious, sacramental, grace-communicating operation implying both service of the people of God and mutual responsiveness in a creative and ceaseless dialogue.

The exhibition is proposing a different reading of the legal text, reading against the grain of pre-conceived structures in order to re-chart the system of our relations with ourselves and with various communities; both territorial communities as well as those constructed ad hoc, based not on blood or territorial ties, but on shared values and beliefs. The exhibition raises the question of how the law literally produces us: both as individuals and as citizens, establishing a framework of our presence in (...) public space as well - its legality or illegality. It also questions the different meanings of a 'civil body', a 'legal thing', or a 'legal slave'. How do legal rituals and narratives influence and shape our existence? Exhibition: Neue Gesellschaft für bildende Kunst, Berlin, Germany (09.03. - 07.05.2017). (shrink)

In den bisherigen Auseinandersetzungen hat der Schriftsteller eine besondere Hierarchie des Denkens angewandt, nämlich ontologisch... anthropologisch... pädagogisch. Ontologisches Denken in der Pädagogik ist heutzutage an der Tagesordnung. Die Fundamentalpädagogik soll in der ersten Linie eine Ontologie der Erziehung sein: “Als Strukturanalyse der Seinsweise von Erziehung erscheint die Erziehungsphilosophie also zunächst Ontologie der Erziehung...”27 Fundamentalpädagogik als ontologisch-anthropologische Pädagogik ist daher eine Suche nach ontischen Strukturen als Seinsbedingungen für das In-Erscheinung-Treten des Pädagogischen. Klafki erklärt, dass es dem Pädagogen als Wissenschaftler der Seinsweise (...) von Erziehung unmöglich ist, wissenschaftliche Aussagen zu geben, wenn sie nicht fortfliessen aus einer ontologischen Bestimmung der Erziehungswirklichkeit: “Es gibt kein pädagogisches Sein ohne pädagogisches Denken, aber auch kein pädagogisches Denken, das abgelöst wäre vom pädagogischen Sein.”28 In diesem pädagogischen Aufsatz hat der Schriftsteller einen Versuch gemacht, pädagogische Kategorien und Kriterien ontologisch-anthropologisch zu fundieren. (shrink)