This collection presents the English-language reader for the first time with essays that are representative of Bernstein's much-neglected revisionist period, 1901-1921. Bernstein himself suggested that this later work included significant new elements, indicating further progress in his liberal-socialist theory. Bernstein's later work acquires additional significance in light of the events of 1989, which have discredited not only Marxism-Leninism, but revolutionary Marxist theory in general, thus making the reevaluation of Bernstein's revisionism a worthwhile experience.

"Allerdings, das ist eine grosse Frage, der ich zu sehr ausgewichen bin, die Evidenz des Ich als ein Identisches, das also doch nicht in dem Bündel bestehen kann." (Husserl, 1907) Bekanntlich verwirft Husserl in den Logischen Untersuchungen die Auffassung, "dass die Beziehung auf das Ich etwas zum we sentlichen Bestande des intentionalen Erlebnisses selbst Gehöriges sei'',! und bildet um 1907, nach Einführung der phänomenolo gischen Reduktion, "die Beziehung auf das Ich zu unterlassen, oder von ihr zu abstrahieren" geradezu die Bedingung, (...) ein "reines Phänomen im Sinne der Phänomenologie" 2 zu gewinnen. Und bekanntlich heisst es demgegenüber in den Ideen von 1913: "Unter den allgemeinen Wesenseigentümlichkeiten des tran szendental gereinigten Erlebnisgebietes gebührt eigentlich die erste Stelle der Beziehung auf das,reine' Ich",3 und revidiert Husserl in der zweiten Auflage der Logischen Untersuchungen von 4 1913 seine Stellungnahme zur Frage des reinen Ich. Weniger bekannt ist bisher, wie Husserl auf seinem Denkweg von der einen zur anderen Stellungnahme zum Problem des Ich gekommen ist. Was bewegte ihn, das "Ich" in die phänomeno logische Problematik einzubeziehen? Zu vermuten war, dem Wandel in der Stellung zum Problem des Ich liege ein Wandel im Verständnis der Phänomenologie selbst zugrunde. Welche Phänomene motivierten, auf dem phänomenologischen Boden selbst, die Einbeziehung des Ich? Vor allem dieser Frage gehen wir, unter Berücksichtigung des Nachlassmaterials des Husserl Archivs (Leuven), in unserer Studie nach. (shrink)

"Like Hanslick, Professor Payzant is both musician and philosopher; and he has brought the knowledge and insights of both disciplines to this large undertaking." --Gordon Epperson, _Journal of Aesthetics and Art Criticism_.

Journal of Philosophy of Education, EarlyView.

Was passiert, wenn jemand zeigt, dass die Dreifaltigkeit der Ausgangspunkt der Freiheitsgeschichte der Menschheit ist? Dass in ihr das Risiko grundgelegt ist, das in jeder Begegnung eingeschlossen ist? Dass sie das Netz ist, das jede menschliche Liebe unterfangt? Und dass sie schliesslich die ausserste Spannung auszieht, von der Fulle des Seins zum Nichts und zum Tod? Plotzlich ruckt dann die Dreifaltigkeit mitten ins Zentrum des Verstehens von Menschheitsentwicklung und Kultur, von Gottinnigkeit ebenso wie von Gottesferne. Nichts Geringeres unternimmt die vorliegende (...) Arbeit des Franziskaners P. Eduard Prenga. Den wesentlichen Bezugspunkt bildet dabei der italienische Theologe Piero Coda, der an der Papstlichen Lateran-Universitat sein Lehrer war. Der Mensch in seiner Geschichtlichkeit ist das Ziel der sich schenkenden Liebe Gottes, so wie sie im Neuen Testament bezeichnet wird: agape. Deshalb offenbart dieser sich selbst. Diese Offenbarung stellt die Theologie vor die Frage: Wie kann die Dreieinigkeit gedacht und ins Menschliche "uber-setzt" werden? Die vorliegende Studie unternimmt den Versuch einer Antwort, indem sie vom trinitatstheologischen Denken des italienischen Theologen Piero Coda ausgeht und zu Edmund Husserls Phanomenologie der Intersubjektivitat und Interpersonalitat gelangt. Dabei ist sie sowohl trinitarische Ontologie als auch trinitarische Phanomenologie. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The book makes a direct contribution to the connection between phenomenology and cognitive science.

Among the ideas implicitly present and generally accepted in legal theory we can find claims, such as: 1. Justice concerns distribution of goods and burdens. 2. It is connected with the relationship between law and morality. 3. Justice has an existential dimension and is rooted partially in irrational attitudes and intuitions. The first two prepositions make it possible to characterize justice as the conformity with that part of morality which concerns the distribution and exchange of goods and burdens. Justice connects (...) law as an intentionally rational phenomenon with irrationality and particular existential experience. Thus the proposed understanding of justice connects the law or other social phenomena with a specific part of morality, irrationality and particular existential experience. (shrink)

This paper critiques Rothbard’s concept of gross investment. Rothbard introduced the concept in order to demonstrate his point that it is not consumer spending that primarily drives the economy, like the mainstream Keynesian view maintains, but the capitalists’ spending. In this paper, it is argued that, contrary to Rothbard’s opinion, the amount of gross investment as he defines it does not contain significant information concerning the question as to whether the capital structure of a society can be upheld or not. (...) Instead, it is an arbitrary figure that depends on the length of the different stages of production. This problem has not been recognized by Rothbard because his exposition rests upon the assumption of an equal time length for all stages. Apparently, he has been led astray by his intention to find arguments against the importance of consumer spending in the determination of output. (shrink)

Philosophy after Hiroshima offers a philosophical analysis of the issues surrounding war and peace, and their challenges to ethics. It reminds us that the threat posed to civilization by nuclear weapons persists, as does the need for continuing philosophical reflection on the nature of war, the problem of violence, and the need for a workable ethics in the nuclear age. The book recalls the atomic bombings of Hiroshima and Nagasaki as the beginning of the nuclear age, the Cold War, and (...) subsequently of the hegemonic unilateralism of the sole superpower. Reviewing early critical responses to the first atomic bombings by such figures as Camus, Sartre, Russell, Heidegger, Jaspers and others, the authors themselves respond to contemporary threats to peace, including the US "global war on terrorism," the recrudescence of militarism, and the continuation of imperial power politics by other means. In the nuclear age, the use of military force as a political instrument threatens the future of humanity. This poses formidable challenges to philosophy and calls for its transformation. In using memories of the atomic bombings to help us to grasp the moral implications of the current escalation of global violence, the authors hope to show the urgent relevance of nonviolence in the contemporary context. Drawing on a range of philosophical traditions Taoist and Western the contributors take up a welter of philosophical and political concerns of topical interest, including human rights, toleration, the politics of memory, intercultural dialogue, the ethics of co-responsibility, and the possibility of a cosmopolitan order of law and peace. Going beyond postmodernism and deconstruction, several of the authors develop a post-critical, constructive paradigm of thinking a philosophy of the possible and a new methodology for the realization of the creative potential of the humanities. Philosophy is viewed as a peace-promoting global dialogue. (shrink)

The physical concept of locality is first analyzed in the special relativistic quantum regime, and compared with that of microcausality and the local commutativity of quantum fields. Its extrapolation to quantum general relativity on quantum bundles over curved spacetime is then described. It is shown that the resulting formulation of quantum-geometric locality based on the concept of local quantum frame incorporating a fundamental length embodies the key geometric and topological aspects of this concept. Taken in conjunction with the strong equivalence (...) principle and the path-integral formulation of quantum propagation, quantum-geometric locality leads in a natural manner to the formulation of quantum-geometric propagation in curved spacetime. Its extrapolation to geometric quantum gravity formulated over quantum spacetime is described and analyzed. (shrink)