In order to build on the information that was obtained in the course of the first study, a follow-up survey was conducted first by phone and subsequently in a written form between August and October 2014. We contacted 1.858 hospitals in all of Germany for the follow-up survey by phone. In cases where a hospital had not participated in the first study, the willingness to participate in the follow-up survey was established in advance. The survey’s dispatch was ensured in the (...) case of acceptance. The same structured survey was used as a research tool. The data of the first study and the follow-up survey were merged and evaluated. 654 surveys could be evaluated altogether. Our survey by phone revealed that 912 hospitals in all of Germany have at least one form of clinical ethics consultation available. The health care ethics committee is the most frequently implemented structure of clinical ethics consultation. The implementation of clinical ethics consultation is dependent on sponsorship and hospital size. Recommendations to deliver structures of clinical ethics consultations have a smaller influence on the implementation compared to the certification by KTQ respectively proCum Cert. The rate of implementation in regard to the structures of clinical ethics consultation has steadily increased for years. The establishment of clinical ethics consultation in German hospitals should be further promoted. It would be desirable further to develop suitable juridical regulations in order to implement clinical ethics consultation as well as structural parameters. (shrink)

English summary: This essay demonstrates that phenomenon is a philosophical concept in itself. Following on Kants use of the term, and its complexity under German idealism and phenomenology, the authors argues that the concept of phenomenon is an excellent window onto German philosophy. French description: Repondre a la question de savoir ce qu'est le phenomene peut paraitre un peu etrange de prime abord: n'aurait-on pas tendance, spontanement, a se demander ce qu'est un phenomene? Cet essai se propose de montrer que (...) le phenomene est un concept philosophique a part entiere. Introduit par Kant pour etablir ce qu'il est possible de connaitre, cette notion change de sens et se complexifie dans les traditions philosophiques post-kantiennes (notamment dans l'idealisme allemand et dans la phenomenologie). L'auteur se propose d'ouvrir differentes pistes, relatives a cette notion, qui se degagent dans le debat avec l'auteur de la Critique de la raison pure et qui interrogent la portee et les limites du transcendantalisme kantien. Il apparait par la que le phenomene constitue une excellente introduction a la problematique de la philosophie allemande. (shrink)

The aim of this contribution is to establish the role of movement in the reconsideration of ontology proposed by Eugen Fink in his 1951 summer semester course Nachdenkliches zur ontologischen Frühgeschichte von Raum - Zeit - Bewegung. In this lecture, first published in 1957, Fink successively discusses how Parmenides, Zeno of Aeneas, Plato and Aristotle approach the concepts of time, space and movement in the overall economy of ontology, and how they might be overcome in a cosmology. This refection on (...) the notion of. (shrink)

Les Beiträge zur Philosophie (1936-1938) ont été présentées, lors de leur publication en 1989, par l'éditeur F. -W. von Herrmann comme le "second chef-d'oeuvre" de M. Heidegger. Le présent volume rassemble des contributions parmi les plus grands spécialistes des recherches heideggériennes de la France et de l'étranger, qui permet de statuer sur la réception de cet ouvrage aussi fascinant que troublant. Il s'agit, d'une part, de préciser l'objet du texte, d'en exposer la structure, les concepts fondamentaux et son rapport avec (...) Etre et temps (1927), ainsi qu'avec certaines élaborations ultérieures ; d'autre part, des problèmes ciblés, parfois plus techniques, sont abordés, qui permettent d'introduire à ce texte, sans doute le plus difficile de Heidegger, et d'en approfondir la lecture. (shrink)

Clahsen's claim to contribute arguments for dual mechanisms based on rule analysis and against connectionist proposals is refuted. Both types of modeling are inadequate for principled reasons.

English summary: In this work, Alexander Schnell expounds the role played by the formation and conferral of sense in our understanding of reality and matters of fact. Starting from the phenomenological standpoint of consciousness analysis, he tries to show how the power of imagination in particular serves as a formative function for reality. Picking up on important phenomenological concepts--such as sense, the grounding of knowledge, the unconscious, reality, truth, time, space, the human, subjectivity, transcendence--the author deals with these anew. (...) The volume thereby also contributes to the reinvigorated realism-idealism debate of recent years in which phenomenology - more than a hundred years after its inception - has yet again been awarded a key role. German description: Alexander Schnell macht in diesem Band die Rolle der Sinnbildung und Sinnstiftung in unserem Verstandnis von Realitat und faktischem Geschehnis deutlich. Vom phanomenologischen Standpunkt der Bewusstseinsanalyse ausgehend, zeigt er auf, dass hierbei der Einbildungskraft eine wirklichkeitsbildende Funktion zukommt. Hierzu nimmt er einige bedeutsame Begriffe der Phanomenologie - Sinn, Erkenntnisbegrundung, Unbewusstes, Realitat, Wahrheit, Zeit, Raum, Mensch, Subjektivitat, Transzendenz - wieder auf und behandelt sie neu. Zugleich tragt dieser Band zur Realismus-Idealismus-Debatte bei, die in den letzten Jahren dank des Neuen Realismus neu entfacht und in welcher der Phanomenologie uber ein Jahrhundert nach ihrer Grundung wieder eine bedeutsame Rolle zugestanden wurde. (shrink)

Personality has widely been documented to play an important role in the cognitive appraisal and stress processes. Emerging studies highlight the stress mindset as a new concept that could add to the understanding of individual differences in stress experiences. This study aimed to examine the relative contribution of Big Five personality dimensions and stress mindset in accounting for measures of cognitive appraisals of stress among the competing athletes. The study was conducted on a sample of 125 collegiate athletes of both (...) genders who actively compete in sport. All the participants were regular undergraduate or graduate students at the Faculty of Kinesiology of the University of Zagreb. A questionnaire including demographic information about athletes and their sport career, stress mindset measure, situation-specific cognitive appraisal scale, sources of stress scale, and personality scale measured by IPIP-50 was administered in an online form using the Google Forms platform. Multivariate hierarchical regression procedures resulted in somewhat different predictor structures accounting for cognitive appraisals of threat, loss, and challenge, used as criterion variables. The set of Big Five personality dimensions and stress mindset measure proved to have a significant additive contribution to the explanation of each of the three cognitive appraisal criterion variances. The study results support the current body of literature suggesting a unique role of the stress mindset construct in explaining individual differences in cognitive stress appraisal among athletes above and beyond general personality dimensions. (shrink)

Jackendoff's account of relating linguistic structure and brain structure is too restricted in concentrating on formal features of computational requirements, neglecting the achievements of various types of neuroscientific modelling. My own approaches to neuronal models of syntactic organization show how these requirements could be met. The book's lack of discussion of a sound philosophy of the relation is briefly mentioned.

Even when they address the same issues, different situations do not elicit the same kind of language use. Just as theological summas are not like sermons, and commentaries on the Books of Sentences are not like summas for confessors, medieval texts about marriage vary greatly according to the situations for which they were written. The function of each text and the purpose of its speaker or writer affect the perspective taken on marriage as a social, religious, and sexual phenomenon. This (...) essay will focus on marriage sermons: because of their use in pastoral settings and their lay audience, these sermons address the theme of marriage in a pragmatic way, which at times contrasts with the perspective found in dogmatic, academic texts. (shrink)

Nach einer knappen Skizze verschiedener Versuche von der Antike bis in die Moderne, den Überfluss zu fassen, wendet sich der Beitrag seinem eigentlichen Thema zu. Im Sinne eines metaphysischen Begehrens werden Aspekte einer Phänomenologie und Ethik des Überflusses skizziert, die von der Anthropologie bisher vernachlässigt wurden. Dabei wird dreierlei deutlich: Überfluss ist erstens die Sache einer aktiven Passivität: Das, was von mir aktiv herbeigeführt wird in der Auffassung von etwas-als-etwas und in der Begegnung mit den Anderen, sucht mich in meiner (...) Passivität wieder heim. Überfluss ist damit zweitens ein Ereignis der Überschreitung: Es kommt aus uns und zugleich über uns und sucht uns wie eine äußerliche Macht heim. Überfluss ist drittens absolut, d.h. entbunden und abgelöst von Relationen, die aber ihrerseits stets vorausgesetzt bleiben. (shrink)

Alexander Schnell | : La position défendue dans cette contribution consiste à montrer que la compréhension de la phénoménologie comme philosophie transcendantale implique le recours à la philosophie allemande classique. L’auteur étudie, à ce dessein, une perspective d’abord gnoséologique puis ontologique, commandées sur différents registres par les concepts d’« intuition », de « construction » et de « possibilisation ». Dans un troisième moment, il établit comment, dans une perspective tirant les conclusions « métaphysiques » de ces élaborations phénoménologiques, (...) ces deux volets peuvent être envisagés dans un projet unitaire où la « possibilisation » est conçue comme une « réflexion de la réflexion ». | : In this paper I defend the idea, that the comprehension of Phenomenology as “transcendental philosophy” requires to establish the link between Phenomenology and Classical German Philosophy. I analyze for this purpose an epistemological and than an ontological perspective where the concepts of “intuition”, of “construction”, and of “possibilisation” play a first role. Then I try to show — in a perspective drawing the metaphysical conclusions of these phenomenological analyses — that these two perspectives can be integrated in a common project where “possibilisation” is conceived of as a “reflexion of the reflexion”. (shrink)

How does consciousness vary across the animal kingdom? Are some animals ‘more conscious’ than others? This article presents a multidimensional framework for understanding interspecies variation in states of consciousness. The framework distinguishes five key dimensions of variation: perceptual richness, evaluative richness, integration at a time, integration across time, and self-consciousness. For each dimension, existing experiments that bear on it are reviewed and future experiments are suggested. By assessing a given species against each dimension, we can construct a consciousness profile for (...) that species. On this framework, there is no single scale along which species can be ranked as more or less conscious. Rather, each species has its own distinctive consciousness profile. (shrink)

Der umfassende Prozess der weltweiten Digitalisierung prägt alle gesellschaftlichen Systeme in unterschiedlicher Weise. Wie sehr verändert die Digitalisierung die uns bekannte Welt und die Vulnerabilität des Lebens? Sind die damit verbundenen Transformationen gar wünschenswert und/oder notwendig? In Hinblick auf eine Vergewisserung dessen, was als (unsere) Welt anzusehen ist, bietet sich der Begriff der Lebenswelt im Ausgang von Edmund Husserl an. Demnach ist es eine wirklich anschauliche, wirklich erfahrene und erfahrbare Welt, in der sich unser ganzes Leben praktisch abspielt. Technisierung bedeutet (...) eine Veränderung dieses menschlichen Weltverhältnisses. Husserl attestierte seinerzeit eine Lebensweltvergessenheit, die zu einer Krise Europas und des europäischen Menschentums beitragen würde. Daher setzte er sich für eine Rehabilitierung der Lebenswelt als Sinnesfundament ein. Diese berühmte Diagnose und jene Massnahme sind seit Husserls Tagen immer wieder aufgegriffen worden. Wird die Digitalisierung die Welt in eine komplett künstliche Welt transformieren, die den Zusammenhang von persönlicher Erfahrung, Leiblichkeit, gesellschaftlichen Institutionen und Erscheinungen der Natur aufgekündigt hat? Bevor eine solche Befürchtung geglaubt werden kann, gilt es, grundlegende Muster der Digitalisierung im Hinblick auf ihre lebensweltliche Konkretion zu befragen. Die vorliegende Studie untersucht Prozesse und deren Querverbindungen aus den Bereichen Politik, Wirtschaft, Verkehr, Wissen, Bildung, Literatur, Gesundheit und Erotik. (shrink)

Sentience is the capacity to have feelings, such as feelings of pain, pleasure, hunger, thirst, warmth, joy, comfort and excitement. It is not simply the capacity to feel pain, but feelings of pain, distress or harm, broadly understood, have a special significance for animal welfare law. Drawing on over 300 scientific studies, we evaluate the evidence of sentience in two groups of invertebrate animals: the cephalopod molluscs or, for short, cephalopods (including octopods, squid and cuttlefish) and the decapod crustaceans or, (...) for short, decapods (including crabs, lobsters and crayfish). We also evaluate the potential welfare implications of current commercial practices involving these animals. (shrink)

The story of this book of 'materials on Ludwik Fleck' is also the story of the reception of Ludwik Fleck. In this volume, some essential materials which have been produced by that reception have been gathered together.

This essay tries to account for a certain “speculative turn” in contemporary philosophy (Q. Meillassoux, G. Harman, M. Gabriel, etc.) from a phenomenological point of view . A first objective of it will consist in exposing the link between, on the one hand, the methodological sense of Husserl’s concrete phenomenological analyses (concerning, for example, time and intersubjective structure of transcendental subjectivity,) and on the other hand, the consequences that follow from the grounding of phenomenology as first philosophy. This will allow (...) a largely underestimated research angle to be opened up, one that I call a “constructive phenomenology,” that constitutes an essential and original figure of transcendental philosophy in general. A second objective will then consist in the attempt to sketch the foundation of knowledge as knowledge , the core of a “phenomenological metaphysics.” Whereas the first part will remain within a Husserlian framework, the second will develop some elements of a “speculative transcendentalism” in a phenomenological perspective. (shrink)

Levinas a cherche a eriger l'ethique en philosophie premiere. Comment ce projet est-il conciliable avec la methode phenomenologique dont il s'est toujours inspire et dont il est reste tributaire tout au long de sa vie? L'auteur essaie d'y repondre en mettant en evidence ce qu'il appelle une phenomenologie sans phenomenalite. Celle-ci s'inscrit expressement dans la tradition de la phenomenologie transcendantale que Levinas prolonge et actualise en promouvant un concept inedit du transcendantal (concu comme conditionnement mutuel du constituant et du constitue (...) ). Au sommet de cette phenomenologie est l' epiphanie du visage, manifestation d'une alterite radicale qui confere le sens a l'apparaissant sur un mode non intentionnel et non phenomenal. C'est autour du visage que s'articulent les categories fondamentales de son parcours: jouissance, demeure, possession, feminite, amour, erotisme, fecondite, etc. Le present ouvrage qui s'appuie essentiellement sur le premier chef d'oeuvre de Levinas (Totalite et infini, paru en 1961) tente d'eclaircir ces concepts, tout en exposant les idees directrices de la philosophie levinassienne de la subjectivite, de la transcendance, du langage, du temps et de la verite. (shrink)

Comment developper une phenomenologie de la connaissance qui, tout en restant fidele aux perspectives fondamentales des deux peres fondateurs de la phenomenologie, tire profit des acquis essentiels des deux generations posterieures de phenomenologues? L'auteur se propose de poursuivre le projet d'une refondation de la phenomenologie qui prend au serieux les critiques du fondationalisme (traditionnel) sans pour autant abandonner une perspective visant a legitimer le bien-fonde de tout discours exhibant le sens de ce qui apparait. La these fondamentale est qu'une telle (...) refondation se doit de mettre en son centre non plus la perception objectivante, mais l'imagination (Einbildungskraft) a la source de toute formation ou configuration du sens (Sinnbildung), laquelle constitue la base de tout apparaissant et de tout evenement. L'imagination est ici comprise a la fois comme devoilant la constitution imageante (imaginaire et imaginal) du reel et comme productrice d' images (ou d' icones ) dont il s'agit de preciser la dimension genetique, voire generative, eu egard a plusieurs concepts determinants de la phenomenologie (tels que la verite, la subjectivite, le reel, l' inconscient, le temps, l' espace, etc.). (shrink)

This paper raises the question – based on the works of Marc Richir and Dominique Pradelle – if and how phenomenology deals with an “anti-Copernican” revolution, considering that the motif of a “Copernican” revolution seems to have gone through some modifications that reflect a certain deposition of the constitutive role of the subject. Its fundamental thesis is that a certain dimension “beyond” the Copernican revolution does not reestablish a “Ptolemaic” realism but rather opens a dimension “beneath”: beneath the subject and (...) the object where can take place a mutual relationship between an a-subjective constitutive power and a pre-empirical foundational being. This dimension “beneath” means that the alternative does not concern a “pre-Copernican” realism on the one hand and an “idealism” leaving in the shadows the relationship between the transcendental method and an ontological perspective on the other, but rather puts forward a constructive circularity between the transcendental constitution and an ontological foundation. It follows that “normativity” is not achieved on the basis of pre-given objectivity – because it would mean a petition principia – but draws upon the “pre-immanent generativity”. (shrink)

L’argument ontologique de l’existence de Dieu n'est pas seulement un argument de l’existence de Dieu. C’est la réflexion de la pensée sur ses propres conditions, fondements et limites. Cet essai examine cette auto-réflexion de la pensée, en particulier en ce qui concerne la version kantienne de la preuve ontologique. Il affirme que l’argument ontologique consiste en la dépotentialisation de la pensée par elle-même.

This article explores atheist meaning-making by employing a multidimensional model of meaning operationalized by the Sources of Meaning and Meaning in Life Questionnaire. When compared to a representative sample of “religionists” and “nones”, atheists show lower degrees of meaningfulness, but they do not suffer from crises of meaning more frequently. However, subsequent cluster analysis reveals that heterogeneity within atheism has to be taken into account. Three types of atheists are identified. ‘Low-commitment’ atheists are characterised by generally low commitment; they report (...) very low meaningfulness and a high frequency of crises of meaning. ‘Broad-commitment’ atheists exhibit considerably higher levels of meaningfulness and rare crises of meaning. They evidence, in particular, high scores on the dimension of well-being and relatedness. The third type, primarily committed to “selfactualization,” exhibits moderate levels of meaningfulness, with crises of meaning being literally absent. Common to most atheists is a particular commitment to self-knowledge, freedom, knowledge, individualism, and comfort. In comparing male and female atheists, gendered patterns of commitment are discovered. (shrink)