In this article the author offers, on the one hand, a general view of the forms of collective action that have taken place in Spanish agriculture during the democratic transition and that have facilitated the development of the farmers' unions and workers' unions. On the other hand, he analyses the problems that these organizations have had in trying to consolidate themselves in a context characterized by the presence of institutional remains of the old Franco-ist agrarian corporatism. Finally he analyses the (...) role played by these organizations in the creation and implementation of Spanish agricultural policy as well as the changes that are taking place after the admission of Spain to the EEC. (shrink)

En este artículo se analiza la percepción social y política de los temas relacionados con la gestión del agua en España, mostrando cómo se ha pasado de una lógica hidráulica y sectorial (agraria), canalizada a través de los ministerios de Obras Públicas y Agricultura, a otra integral y multifuncional, en la que se valoran sus implicaciones territoriales y en la que asume protagonismo el ministerio de Medio Ambiente. En ese contexto, se analizan las nuevas orientaciones de las políticas de desarrollo (...) rural, especialmente en lo relacionado con la gestión sostenible de los recursos hídricos en la agricultura y sus efectos sobre el territorio. La diversidad del regadío agrícola en España es analizada por los autores, proponiendo una tipología de zonas regables con problemas de eficiencia, y valorando en qué medida las acciones contempladas en el nuevo Reglamento europeo de Desarrollo Rural (FEADER) pueden ser un instrumento útil para avanzar en la sostenibilidad ambiental de dichas áreas. La conclusión de los autores es que la utilidad de esta nueva política de desarrollo rural dependerá de que exista una adecuada cooperación entre los departamentos de agricultura y medio ambiente a nivel regional. (shrink)

Adding a transparent truth predicate to a language completely governed by classical logic is not possible. The trouble, as is well-known, comes from paradoxes such as the Liar and Curry. Recently, Cobreros, Egré, Ripley and van Rooij have put forward an approach based on a non-transitive notion of consequence which is suitable to deal with semantic paradoxes while having a transparent truth predicate together with classical logic. Nevertheless, there are some interesting issues concerning the set of metainferences validated by this (...) logic. In this paper, we show that this logic, once it is adequately understood, is weaker than classical logic. Moreover, the logic is in a way similar to the paraconsistent logic LP. (shrink)

The 1985 paper by Carlos Alchourrón, Peter Gärdenfors, and David Makinson, “On the Logic of Theory Change: Partial Meet Contraction and Revision Functions” was the starting-point of a large and rapidly growing literature that employs formal models in the investigation of changes in belief states and databases. In this review, the first twenty-five years of this development are summarized. The topics covered include equivalent characterizations of AGM operations, extended representations of the belief states, change operators not included in the original (...) framework, iterated change, applications of the model, its connections with other formal frameworks, computatibility of AGM operations, and criticism of the model. (shrink)

In this note we shall argue that Milne’s new effort does not refute Truthmaker Maximalism. According to Truthmaker Maximalism, every truth has a truthmaker. Milne has attempted to refute it using the following self-referential sentence M: This sentence has no truthmaker. Essential to his refutation is that M is like the Gödel sentence and unlike the Liar, and one way in which Milne supports this assimilation is through the claim that his proof is essentially object-level and not semantic. In Section (...) 2, we shall argue that Milne is still begging the question against Truthmaker Maximalism. In Section 3, we shall argue that even assimilating M to the Liar does not force the truthmaker maximalist to maintain the ‘dull option’ that M does not express a proposition. There are other options open and, though they imply revising the logic in Milne’s reasoning, this is not one of the possible revisions he considers. In Section 4, we shall suggest that Milne’s proof requires an implicit appeal to semantic principles and notions. In Section 5, we shall point out that there are two important dissimilarities between M and the Gödel sentence. Section 6 is a brief summary and conclusion. (shrink)

In different papers, Carnielli, W. & Rodrigues, A., Carnielli, W. Coniglio, M. & Rodrigues, A. and Rodrigues & Carnielli, present two logics motivated by the idea of capturing contradictions as conflicting evidence. The first logic is called BLE and the second—that is a conservative extension of BLE—is named LETJ. Roughly, BLE and LETJ are two non-classical logics in which the Laws of Explosion and Excluded Middle are not admissible. LETJ is built on top of BLE. Moreover, LETJ is a Logic (...) of Formal Inconsistency. This means that there is an operator that, roughly speaking, identifies a formula as having classical behavior. Both systems are motivated by the idea that there are different conditions for accepting or rejecting a sentence of our natural language. So, there are some special introduction and elimination rules in the theory that are capturing different conditions of use. Rodrigues & Carnielli’s paper has an interesting and challenging idea. According to them, BLE and LETJ are incompatible with dialetheia. It seems to show that these paraconsistent logics cannot be interpreted using truth-conditions that allow true contradictions. In short, BLE and LETJ talk about conflicting evidence avoiding to talk about gluts. I am going to argue against this point of view. Basically, I will firstly offer a new interpretation of BLE and LETJ that is compatible with dialetheia. The background of my position is to reject the one canonical interpretation thesis: the idea according to which a logical system has one standard interpretation. Then, I will secondly show that there is no logical basis to fix that Rodrigues & Carnielli’s interpretation is the canonical way to establish the content of logical notions of BLE and LETJ. Furthermore, the system LETJ captures inside classical logic. Then, I am also going to use this technical result to offer some further doubts about the one canonical interpretation thesis. (shrink)

I argue against Matthew Slater’s rejection of what he calls the grounding claim in his stable property cluster account of natural kinds. This claim states that the epistemic value of natural kinds depends on the existence of some ground to bind together a kind’s properties. Using two test cases from academic medicine, I show that grounds are genuinely explanatory of scientific epistemic practices and that the SPC account should not do without them in its philosophical analysis of natural kinds.

Focusing on Walter Benjamin's discussions of the flashes and images of history, this book argues that the questions raised by this link between photography and history touch on issues that belong to the entire trajectory of Benjamin's ...

Why do humpback whales sing? This paper considers the hypothesis that humpback whales may use song for long range sonar. Given the vocal and social behavior of humpback whales, in several cases it is not apparent how they monitor the movements of distant whales or prey concentrations. Unless distant animals produce sounds, humpback whales are unlikely to be aware of their presence or actions. Some field observations are strongly suggestive of the use of song as sonar. Humpback whales sometimes stop (...) singing and then rapidly approach distant whales in cases where sound production by those whales is not apparent, and singers sometimes alternately sing and swim while attempting to intercept another whale that is swimming evasively. In the evolutionary development of modern cetaceans, perceptual mechanisms have shifted from reliance on visual scanning to the active generation and monitoring of echoes. It is hypothesized that as the size and distance of relevant events increased, humpback whales developed adaptive specializations for long-distance echolocation. Differences between use of songs by humpback whales and use of sonar by other echolocating species are discussed, as are similarities between bat echolocation and singing by humpback whales. Singing humpback whales are known to emit sounds intense enough to generate echoes at long ranges, and to flexibly control the timing and qualities of produced sounds. The major problem for the hypothesis is the lack of recordings of echoes from other whales arriving at singers immediately before they initiate actions related to those whales. An earlier model of echoic processing by singing humpback whales is here revised to incorporate recent discoveries. According to the revised model, both direct echoes from targets and modulations in song-generated reverberation can provide singers with information that can help them make decisions about future actions related to mating, traveling, and foraging. The model identifies acoustic and structural features produced by singing humpback whales that may facilitate a singer’s ability to interpret changes in echoic scenes and suggests that interactive signal coordination by singing whales may help them to avoid mutual interference. Specific, testable predictions of the model are presented. (shrink)

Abstract: This paper defends David Armstrong’s solution to the problem of inductionb against Helen Beebee’s attack on that solution. To solve theproblem of induction, Armstrong contends that the timeless necessity explanation is the best explanation of our observed regularities, whereas Beebee attempts to demonstrate that the time-limited necessity explanation is an equally good explanation. Allegedly, this explanation blocks Armstrong’s solution. I demonstrate that even if the time-limited ecessity explanation were an equally good explanation of our observed regularities, this explanation does (...) not block Armstrong’s solution. I argue that, in fact, the timeless necessity explanation is a better explanation of our observed regularities than is the time-limited necessity explanation. (shrink)

This paper provides a detailed study of David Hilbert’s axiomatization of the theory of plane area, in the classical monograph Foundation of Geometry. On the one hand, we offer a precise contextualization of this theory by considering it against its nineteenth-century geometrical background. Specifically, we examine some crucial steps in the emergence of the modern theory of geometrical equivalence. On the other hand, we analyze from a more conceptual perspective the significance of Hilbert’s theory of area for the foundational program (...) pursued in Foundations. We argue that this theory played a fundamental role in the general attempt to provide a new independent basis for Euclidean geometry. Furthermore, we contend that our examination proves relevant for understanding the requirement of “purity of the method” in the tradition of modern synthetic geometry. (shrink)

This article consists of an analysis of the influence of the Berlin philosopher Georg Simmel on the initial stages of José Ortega y Gasset's philosophy. In this case, we will focus on the influence that Simmel's aesthetics exerted on the young Ortega for the configuration of a theory of the historical evolution of the arts in which some of the strong theses that would characterize his mature thought are revealed. It should be noted that this article is included within a (...) project of analysis of the relationship of influence between Simmel and Ortega, an influence that covers multiple fields of philosophical and scientific thought, such as epistemology, aesthetics, ontology, sociology, etc., as well as diverse and interesting contents of analysis. The main objective is to demonstrate that under the fundamental ideas of Ortega y Gasset's philosophy of historical and vital reason flows the tension between life and form that is the basis of Simmelian thought. (shrink)

Vector logic is a mathematical model of the propositional calculus in which the logical variables are represented by vectors and the logical operations by matrices. In this framework, many tautologies of classical logic are intrinsic identities between operators and, consequently, they are valid beyond the bivalued domain. The operators can be expressed as Kronecker polynomials. These polynomials allow us to show that many important tautologies of classical logic are generated from basic operators via the operations called Type I and Type (...) II products. Finally, it is described a matrix version of the Fredkin gate that extends its properties to the many-valued domain, and it is proved that the filtered Fredkin operators are second degree Kronecker polynomials that cannot be generated by Type I or Type II products. (shrink)

A primary goal of this book is to enhance intercultural academic exchange and to encourage further research and practical work in this field.

Artificial Intelligence (AI) developments are proliferating at an astonishing rate. Unsurprisingly, the number of meaningful studies addressing the social impacts of AI applications in several fields has been remarkable. More recently, several contributions have started exploring the ecological impacts of AI. Machine learning systems do not have a neutral environmental cost, so it is important to unravel the ecological footprint of these techno-scientific developments. In this chapter, we discuss the sustainability of AI from environmental ethics approaches. We examine the moral (...) trade-offs that AI may cause in different moral dimensions and analyse prominent conflicts that may arise from human and more-than-human-centred concerns. (shrink)

This work-in-progress aims to explain as accurately as possible the philosophical meaning given by Wittgenstein to the silence in both of his major books, the Tractatus Logico-Philosophicus, and the Philosophical Investigations. REMARKS ARE WELL RECEIVED.

Solidarity within bioethics is increasingly being recognized as an important means of improving health for all. Its contribution seems particularly relevant when there are injustices or inequalities in health and different individuals or groups are disadvantaged. But the current context of ecological collapse, characterized mainly by a loss of biodiversity and ecosystem decline, affects global health in a different way to other factors. This scenario creates new challenges, risks and problems that require new insights from a bioethical perspective. I, therefore, (...) propose an argument in favor of ecological solidarity. The aim of this article is to re-define this concept, outlining which causes should incite action through ecological solidarity and who should be the main recipient of it. To this end, I discuss what the background for practicing ecological solidarity might be: an intrinsically altruistic motivation to attempt to be a better person or a forced response to a political obligation. Finally, by way of example, I argue for rewilding as an effective, practical strategy through which ecological solidarity can be applied in the belief that building ecological solidarity supports a number of key interdependencies and ensures ethical care for the health of the planet. (shrink)

The application of Artificial Intelligence (AI) in healthcare and epidemiology undoubtedly has many benefits for the population. However, due to its environmental impact, the use of AI can produce social inequalities and long-term environmental damages that may not be thoroughly contemplated. In this paper, we propose to consider the impacts of AI applications in medical care from the One Health paradigm and long-term global health. From health and environmental justice, rather than settling for a short and fleeting green honeymoon between (...) health and sustainability caused by AI, it should aim for a lasting marriage. To this end, we conclude by proposing that, in the upcoming years, it could be valuable and necessary to promote more interconnected health, call for environmental cost transparency, and increase green responsibility. (shrink)

Our contribute compares the concepts of Japanese and German primary school children relating to the topic of death, healing in the context of values education and the ethics of care. This is a project of the German-Japanese Research Initiative on Philosophizing with Children (DJFPK), cialis 40mg which aims to facilitate individual autonomy by enhancing philosophical-ethical judgment. It encourages the application and appropriate transfer of values based on philosophical-ethical knowledge and acquired through independent reflection to the situations of daily life.

Regarding the linguistic turn in History of Ideas, there are logical topics to be considered in order to increase the accuracy of reconstruccions oriented to describe and explain conceptual formations of the past. This paper propose an overview of these topics and a methodological approach to deal with its difficulties.

What precisely do we mean by respect? How should we adjudicate between conflicting demands of respect? What obstacles stand in the way of respect? The papers contained in this international anthology were presented at the North American Association of the Community of Inquiry conference in Vancouver, Canada, in June 2012, and were the outcome of in-depth and interdisciplinary discussions around the various aspects of respect. The book is an exacting and exciting analysis of the notion of respect - an analysis (...) that has the potential to have lasting and extensive practical consequences. (shrink)

One of Kant’s famous questions about being human asks, “What may I hope?” This question places individual life within an encompassing horizon of human history and speculates on the possibility of perspectives beyond death. In our time mortality is generally repressed, though the development of personal consciousness is closely linked to realization of one’s finitude. This raises especially urgent questions for children, and they are left to deal with them alone. From the time awareness begins, knowledge that death can occur (...) at any moment is one of the a priori determinants of being alive; that is, life is structured in advance by its future pastness. . According to Max Scheler, death reveals itself as a necessary and manifest constituent of all possible inner experiences in the life process. The cultural and individual interpretations of death’s meaning and consequences derived from this insight opened up an ample space for imagined possibilities of “continued existence,” which affected approaches to life. In our research project “Inochi – The Concept of Life after Death in Children’s Construction of the World. A German-Japanese Comparison,” carried out with German and Japanese research support, we examine concepts developed within the community of inquiry concerning “the individual’s afterlife” as soul, angel, animal, star, etc. In this we want to examine whether a globalized media environment leads to a cultural convergence in children’s ideas, and whether there are differences between views of girls and boys. Relevance of ideas about death is seen in the example of Japanese children who, believing in reincarnation chose “killing oneself” with relative frequency as a problem-solving strategy. Our contribution will present children’s imaginings using the drawings they created within this framework, since these can be interpreted as expressions of “narrative philosophizing,” especially for the Japanese children. Here we follow Mark Johnson who says” Human beings are imaginative synthesizing animals” . These imaginations make up a large part of our understanding, not just our beliefs, but rather our socially constructed way of being in and inhabiting a world. (shrink)

The paper confronts the reader with Nietzchean critical approach to history, truth, life, and education. Far away from progressive-euphoric ideologies of 19th, the authors consider the following questions: How children live historical occurences when being tought in classrooms, how can we strengthen their ability for reflected relations to history as well as for interconnecting between past, present, and future life? Psychological, pedagogical, and philosophical considerations meet intercultural contexts.

Philosophizing, according to E. Martens, can be seen as an elemental cultural technology, like arithmetic or writing, which both can and should be acquired in childhood. Martens is proposing here an understanding of philosophy that attributes value not only to the content canon, but also to the process itself, as Wittgenstein, for one, also did when he stated in the Tractatus Logico-Philosophicus, “Philosophy is not a doctrine, but an activity.” For Socrates, this activity consisted in “giving an account of ourselves, (...) our knowledge, our way of life.” In Nietzsche’s view, the precondition for this kind of accounting is the personal capacity for self-distancing, which allows us to grasp our quite individual primal experiences of emotion, perception, sudden illuminations of insight, and so on, as general concepts and logical structures. (shrink)

This paper compares the concepts of Japanese and German primary school children as they relate to the “ethics of care.” To do this we have used the research methodology of expanding and replicating an experiment to test whether the results can be interculturally confirmed. In our design we replicated the experiment in children’s philosophy on the question “What are Family Ties?” carried out by Toshiaki Ôse in September 2002 with the 5th grade of the municipal .primary school Hamanogô in Chigasaki.

In diesem Beitrag soll gezeigt werden, dass Nietzsche und Dewey sich aus heutiger Sicht in ihren pädagogischen Konzepten ergänzen und wertvolle theoretische philosophische Hintergründe auf dem Weg der gesellschaftlich eingebetteten Selbstbestimmung bieten. Obwohl sich bei Dewey kein direkter Bezug zu Nietzsche findet, scheint dieses „In-Beziehung-Setzen“ insofern berechtigt zu sein, als gerade Dewey einen engen Zusammenhang zwischen Philosophie und Kultur bzw. Zivilisation sieht. Außerdem steht zu vermuten, dass Dewey durch die Reformpädagogik Nietzsches pädagogische Werteskala der Individualisierung kennenlernte. Auf jeden Fall aber (...) gibt es zwischen Nietzsche und Dewey denkerische Überschneidungen in Bezug auf ihre zentralen Werte wie z.B. Freiheit, Selbstbestimmung oder Individuum. Beide verstanden sich als Erzieher und sahen ihre Aufgabe darin, Hilfestellungen für die Steigerung des Selbst und die Individuation zu bieten sowie die Jugendlichen zum Selbstdenken zu ermutigen. Zentral ist für beide der Wert der eigenen Erfahrung, die im Rahmen des Konzepts vom freien Spiel, das die Vernunft des Leibes integriert, zur Individuation führt. In der „Erfahrung“ wird der Spannungsbogen zwischen „Schöpferischem“ und „Regel“ ausbalanciert. Das hängt damit zusammen, dass „Erfahrung“ sowohl durch eine aktive, kreative Perspektive gekennzeichnet ist, als auch durch eine passive, erleidende, in der das eigene Handeln in Beziehung zu der hervorgebrachten Veränderung gesetzt wird. Dadurch wird die dahinterliegende Regel erkannt. Deshalb führt die Reflexion des Erlebten, d.h. die Erfahrung, zu einem Zuwachs an Freiheit, wie Dewey festhält, der einen engen Zusammenhang zwischen Freiheit und Lernen deklariert. Eine wichtige Rolle als Informationsträger spielt dabei für Nietzsche und Dewey, im Gegensatz zu ihren zeitgenössischen Denkern, der Körper. Beide sind der Meinung, dass wir unseren Intellekt nur dann wirklich produktiv erschließen, wenn wir zu unserer Leiblichkeit zurückfinden. Da die Reflexion der Erfahrung eine Besinnung auf sich selbst voraussetzt, hat der „Rückzug auf sich selbst“ bei der Selbstbildung und bei der Entwicklung der inneren Freiheit einen hohen Stellenwert. Diese Phase muss aber für Dewey mit intensiven sozialen Phasen korrespondieren. Eine freie Haltung entwickelt sich aber nur dann, wenn das Individuum einen angemessenen Spielraum für Erkundungen und Experimente bekommt. Dieser Freiraum wird im Spiel gefunden. Das spielende Kind gilt als Metapher für das Leben in seiner höchsten Erfüllung, die die Zuwendung zum anderen ermöglicht. Nietzsches „Zauber des Dionysischen“, der die Menschen miteinander versöhnt, wird dabei mit Deweys demokratischen 'way of life' der Bürger und Bürgerinnen, den freien und gleichen Individuen, verglichen. Dieser Weg setzt nach Nietzsche bei jungen Menschen an, Dewey konkretisiert ihn für die Schule.This paper intends to show that, from today’s point of view, Nietzsche and Dewey are complementary in their pedagogical concepts and provide valuable theoretical and philosophical background for the path to self-determination in a social context. Although there is no direct reference to Nietzsche in Dewey’s work, this “making the connection” seems justifiable insofar as Dewey sees a close relationship between philosophy and culture or civilization. Also, one can assume it was through progressive reform pedagogy that Dewey became acquainted with Nietzsche’s pedagogical value scale of individuation. But in any case there are areas of overlap in the thought of Nietzsche and Dewey with regard to their central values, such as freedom, self-determination, or the individual. Both saw themselves as educators and understood their mission as offering support for self-enhancement and individuation and also encouraging the young to think for themselves. Central to both is the value of each person’s experience, which, within the conceptual framework of free play integrating the reason of the body, leads to individuation. In “experience” the tension between “what is creative” and “the rule” is balanced out. This relates to the fact that “experience” is characterized both by an active, creative perspective and a passive, receptive one, in which one’s own action is set in relation to the change resulting from it. This leads to recognition of the underlying rule. Thus experience, the reflection of what has been experienced, leads to an increase in freedom, as noted by Dewey, who asserts a close connection between freedom and learning. For Nietzsche and Dewey, as opposed their contemporaries, the body plays an important role in this as information carrier. Both of them believe that we only open up our intellect in a truly productive way when we find our way back to our physical being. Since the reflection of experience presupposes self-reflection, a high value is placed on the “retreat to the self” in self-cultivation and the development of inner freedom. But for Dewey this phase must correspond with intensive social phases. A free attitude can only develop when the individual is given appropriate latitude for investigation and experimentation. This free space is found in play. The playing child serves as metaphor for life in its highest fulfillment, which makes possible concern for the other. Nietzsche’s “enchantment of the Dionysian,” which reconciles humans among themselves, is compared here with the democratic “way of life” of Dewey’s citizens, the free and equal individuals. This path, according to Nietzsche, begins with the young. Dewey puts it into practice for the schools. (shrink)

El autor realiza una serie de reflexiones sobre la evolución de la Defensa en los últimos años, la situación actual y algunas perspectivas de futuro. La Cultura de Defensa no es algo estático sino que evoluciona con la realidad social y con la percepción que los ciudadanos tienen de esta realidad. La existencia o no de un amplio consenso sobre la política de seguridad y defensa incide en la percepción de la seguridad y de la cultura de defensa. El papel (...) del parlamento y las nuevas concepciones de la seguridad deben influir positivamente en el desarrollo de esta cultura. (shrink)

Socratic Philosophizing is an open process of thinking that follows a net of methods. Martens develops his Five Finger Model in accordance with Socrates and the history of philosophy. Philosophizing within the community of inquiry is characterized by attitudes of curiosity, openness, and the willingness to make oneself understandable as well as to understand the other person in return. There are five core philosophical methods that assist in making such philosophizing successful: Phenomenology, Hermeneutics, Analysis, Dialectics and Speculation. These five methods (...) are understood as reflective operations which are learned in an elementary way and practiced step-by-step: to be able to describe something exactly, to understand oneself and others, to clarify in a conceptual and argumentative way how something is understood), to ask and to disagree,, to fantasize how something could be understood. Marten’s Five Finger Model builds on these methods in order to help children build broader and distinct questions through philosophizing. To illustrate this we will present an interactive game that can be used to introduce the teaching themes of Who am I?, Partnership, Tolerance, and Foreign Cultures. The game is called “Distance and Closeness.” The game was evaluated afterward using the framework of the five finger method. (shrink)

El nuevo escenario que se ha abierto con los atentados del 11 de septiembre y la amenaza de las redes del terrorismo islamista yihadista ha planteado nuevamente la relación entre seguridad y libertad en las sociedades democráticas. El papel de los servicios de inteligencia en la prevención de las amenazas contra nuestra seguridad y nuestras libertades y derechos ha sido y seguirá siendo fundamental. Las especiales características de estos servicios que deben obtener suficiente información para elaborar la inteligencia necesaria para (...) que los gobiernos tomen decisiones requiere una legislación adecuada para garantizar eficacia para la seguridad y respeto a las libertades y derechos de los ciudadanos.…. (shrink)

This presentation of our research compares concepts of Japanese and German primary school children relating to the topic of death in the context of values education and the ethics of care. This is a project of the German-Japanese Research Initiative on Philosophizing with Children, which aims to facilitate individual autonomy by enhancing philosophical-ethical judgment. It encourages the application and appropriate transfer of values based on philosophical ethical knowledge acquired through independent reflection on the situations of daily life.

This essay compares the philosophical thoughts on happiness put forth in poems by Friedrich Nietzsche at the age of 12-13 with the happiness concept of Frederik, a modern secondary school student, at about the same age, who was inspired by three of Nietzsche’s poems to consider his own ideas on happiness. The intent is to demonstrate that the child Nietzsche’s poems, written to confront his life problems through philosophizing, can also be useful to 21st-century children, encouraging them to think about (...) problematic and serious fundamental life questions. That this is beneficial has been demonstrated not only by Daniela Camhy in the American and Austrian language areas, but also by Hermann Josef Schmidt in his Quadrology written about Friedrich Wilhelm Nietzsche’s childhood and youth.In diesem Aufsatz werden die philosophischen Gedanken zum Glück, die der zwölf - dreizehnjährige Friedrich Nietzsche in Gedichtsform präsentierte, mit der Glückskonzeption des etwa gleichaltrigen heutigen Werkrealschülers Frederik verglichen, der drei Gedichte Nietzsches zum Anlass nahm, um über seine eigenen Vorstellungen zum Glück nachzudenken. Es geht darum zu zeigen, dass die Gedichte, die das Kind Nietzsche geschrieben hatte, um sich philosophierend mit seinen Lebensproblemen auseinander zu setzen, auch Kindern des 21. Jahrhunderts als Impuls dienen können, sich mit problematischen und schwerwiegenden Grundfragen des Lebens zu beschäftigen. Wie heilsam dieses Nachdenken ist, konnte nicht nur Daniela Cahmy für den amerikanischen und österreichischen Sprachraum zeigen, sondern auch Hermann Josef Schmidt in seiner Quadrologie zur Kindheit und Jugend von Friedrich Wilhelm Nietzsche. (shrink)

In unserem Beitrag möchten wir zunächst auf die kategoriale Einordnung des philosophischen Begriffs “Respekt” eingehen und danach zeigen, wie Kinder in der philosophischen Community of Inquiry mit Problemen umgehen, die mit dem Begriffsfeld „Respekt“ verbunden sind. Aus dem breiten Angebot der dabei entwickelten Kategorie möchten wir auf der einen Seite die Kategorie „eine epistemische und moralische Tugend“ herausgreifen und auf der anderen Seite die Kategorie „ein Gefühl“ und zeigen, dass der philosophische Begriff “Respekt” als „Respekt vor jemand oder etwas“, sich (...) in seinem Anforderungsprofil mit der Nähe zum Gegenstand wandelt. Dadurch ergeben sich folgende Fragen: Müssen Personen immer respektiert werden? Kannst du jeden respektieren? Wer verdient Respekt? Kann man sich Respekt verdienen? Welche Handlungen sollten nicht respektiert werden? Kann man Respekt verlieren? Kann man Respekt kaufen? Gibt es falschen Respekt? Hierzu analysieren wir die Kinderdialoge eines philosophischen Gesprächs mit 6 -14 jährigen Kindern sowie ihre Kinderzeichnungen. In unserem Beitrag deuten wir Kinderzeichnungen und Kinderdialoge aus dem von der DAAD geförderten Forschungsprojekt „Kinder philosophieren über das Konstrukt ‚Respekt’“. Die 8 -15 Jahre alten Probanden sind Studierende der Kinderuniversität Bretten. (shrink)