The Age of Enlightenment continues the debate with traditional elements from Neo-Platonism and Hermetism, Pythagoreanism, magic, alchemy and Kabbalah which today are subsumed under the heading of early modern age esotericism. The reactions range from the critical or historicising to emphatic acceptance and integration. At the same time, however, the discourse of the age also gives rise to polemic confrontations with the newly emerging esoteric formations. The papers in this volume explore these tense constellations with their progression in the 18th (...) century. (shrink)

Die Venustafeln des Ammī-ṣaduqa und ihre Bedeutung für die astronomische Datierung der altbabylonischen Zeit. By Joachim Mebert. Archiv für Orientforschung, Beiheft 31. Vienna: Institut für Orientalistik der Universität Wien, 2010. Pp. 179.

ABSTRACT Most scholars' comprehension on labour are ambiguous because of the variety of philosophical contradictions embedded in their plausible theories being not explicitly stated but irrationally taken for granted. We, therefore, inquisitively direct sole attention to social spacetime in which, and by which, labour in totality takes place. And then consider the division of labour in natural spacetime as just the appearance of the alienation of labour in social spacetime by our Marxist renewal of the notion of labour - thus (...) manifesting its benefaction to an essential up-to-date explanation of human being, on which a labourer could struggle to survive as still a human being within social spacetime, to fight against the almighty empire of capitalism in the era of globalisation. RESUMO A compreensão da maioria dos estudiosos acerca do trabalho é ambígua em razão da variedade de contradições filosóficas embutidas no fato de suas teorias plausíveis não serem explicitamente declaradas, mas presumidas de modo irracional. Nós, assim, inquisitivamente, dirigimos nossa total atenção ao espaço-tempo social no qual, e através do qual, o trabalho ocorre, em sua totalidade. Em seguida, consideramos a divisão de trabalho em espaço-tempo natural como apenas uma aparência da alienação do trabalho em espaço-tempo social, segundo nossa renovação marxista da noção de trabalho - assim manifestando seu benefício em uma explicação atualizada do ser humano, segundo a qual um trabalhador deve lutar para sobreviver como um ser humano parado dentro do espaço-tempo social, lutar contra o todo-poderoso império do capitalismo na era da globalização. (shrink)

The goal of the present paper is to assess Hans Vaihinger’s understanding of the notion of the given in Die Philosophie des Als Ob. The claim will be advanced that the overall framework of Vaihinger’s theory of knowledge and, more specifically, his understanding of both the given and fictions should be sought for in the manner in which R. Hermann Lotze assesses the problem of knowledge, namely, the relation between thought and being in both his early and late Logik. As (...) we will argue, the way in which Vaihinger recasts the opposition between what is given objectively (data of sensations) and what is added subjectively is to be deemed a direct radicalization of Lotze’s own stance. As the conclusion will further add, what is at stake inVaihinger’s fictionalism is a quite specific understanding of the ideas of reason and transcendental philosophy. (shrink)

English summary: In this volume, Jan-Hendryk de Boer investigates the upheaval in the world of scholars in the Roman-German Empire at the end of the fifteenth and beginning of the sixteenth centuries. He shows how during this time hegemonic humanism developed as a new discursive formation. This re-organised the humanistic movement as well as its relationship to scholasticism and ultimately the place of humanism in the scholarly world as a whole. After humanistic ideas were initially taken on board as being (...) relatively unproblematic, the representatives of hegemonic humanism, such as poets, grammarians and philologists, claimed that they alone were in possession of useful skills and relevant knowledge. In a cultural transfer of the corresponding developments in Italy, a scholastic-humanist antagonism was generated that is still reflected in today's research. German description: Jan-Hendryk de Boer untersucht in dieser Studie den Umbruch in der Gelehrtenwelt des romisch-deutschen Reichs am Ende des 15. und zu Beginn des 16. Jahrhunderts. Er zeigt, wie sich in diesem Zeitraum der hegemoniale Humanismus als eine neue diskursive Formation ausbildete. Diese organisierte die humanistische Bewegung wie auch deren Verhaltnis zur Scholastik und schliesslich den Ort des Humanismus in der Gelehrtenwelt insgesamt um. Nachdem humanistische Ideen zunachst relativ problemlos Aufnahme gefunden hatten, beanspruchten die Vertreter des hegemonialen Humanismus als Dichter, Grammatiker und Philologen fur sich allein, uber nutzliche Fertigkeiten und relevantes Wissen zu verfugen. In einem Kulturtransfer der entsprechenden italienischen Entwicklungen wurde so ein scholastisch-humanistischer Antagonismus erzeugt, der bis in die heutige Forschung nachwirkt. (shrink)

Dit is het boek der verbazing. Over de 101 oorsprongen. Over de grote woorden en de kleine dingen: van geluk en vriendschap tot liefde en dood. Van het paradijs tot de informatietechnologie. En over alles wat daartussen ligt. Een verzameling poëtisch-filosofische miniaturen. Een brede waaier aan speelse, toegankelijke teksten die samen toch een stevig parcours vormen.

Der Aufsatz will nachweisen, dass Husserls Denken in der Tat eine Erledigung des Cartesianismus darstellt. Es wird gezeigt, dass Husserls Denken eine ganz andere Auffassung der Wahrnehmung und der Evidenz als Descartes zugrunde liegt. Denn – im Vorgriff auf eine Einsicht, die gegenwärtig in der analytischen Philosophie vertreten wird – meint Husserl, eine Wahrnehmung oder Evidenz könne nur aufgrund anderer Wahrnehmungen oder Evidenzen bezweifelt werden. Deshalb setzt jede solche Bezweifelung das Vertrauen in die Wahrnehmung oder Evidenz voraus und kann nicht (...) die Wahrnehmung oder Evidenz als solche betreffen, sondern lediglich ihre einzelnen Fälle. Demzufolge ist die phänomenologische Reduktion nicht eine Art methodischer Zweifel, und das Husserlsche cogito hat nicht dieselbe Bedeutung wie das Cartesianische cogito. All das beruht auf einer Auffassung der Wirklichkeit, deren Kern in der Identifikation von Wirklichkeit und Erfahrbarkeit liegt, die aber keine Reduktion der Dinge auf das Bewusstsein impliziert. (shrink)

The paper provides a reconstruction of the notion of material Apriori while exhibiting the anti-Kantian inspiration and factual grounding thereof. The attempt is made to show that a non-formal Apriori obtains because the sensuous has a normative character; further, that the difference between material and formal eidetic laws is rooted in the difference between sensuous contents, given in experience, and intellectual contents, originating in activities of judgement. The material Apriori is not independent of all experience, since it is grounded on (...) sensuous eidetic contents and thus depends on the latter’s givenness and characteristics. It is thanks precisely to this ,contingency‘ that it has an ontological significance. (shrink)