Dass "Wahrnehmung" sich historisch verändert, ist in den gegenwärtigen Debatten ebenso präsent wie die Einsicht, dass "Geschichte" selbst hochgradig wahrnehmungsabhängig ist. Die Autoren dieses Bandes erörtern die wechselseitigen Beziehungen von Wahrnehmung und Geschichte nicht allein theoretisch, sondern vorrangig materialbezogen - mit Blick auf konkrete Fallbeispiele. Das Spektrum der Beiträge reicht von der Erörterung der historischen Vermittlungsfunktion technischer Medien und verschiedener Künste bis zur Frage, welcher Logik Wahrnehmung und Vergessen der jüngsten und eigenen Geschichte unterliegen. Michel Foucault und Marshall McLuhan werden (...) als Vordenker einer solchen Aisthesis materialis, zu der hier "Markierungen" geliefert werden, begriffen. Beide kommen mit einem programmatischen Text auch selbst zu Wort. (shrink)

Poetisierende Musikbeschreibungen werden von der Wissenschaft, von Musikern und Konzertbesuchern heute mehr belächelt als ernst genommen. Durch das Ansprechen von Einbildungskraft und Gefühl haben sie aber eine Unmittelbarkeit, die der kompositionstechnischen Analyse in der Regel fehlt. Die Wurzeln einer metaphorischen Musikbeschreibung um die Wende zum 19. Jahrhundert sind dabei gleichermaßen historisch wie systematisch zu fassen. Zahlreiche Zitate aus den Fachzeitschriften bis zur Jahrhundertmitte dokumentieren die Herausbildung eines festumrissenen Bildervorrats, um musikalische Eindrücke zur Sprache zu bringen. Der kreative Umgang mit (...) Beschreibungskonventionen ist für die Musikkritiken von E.T.A. Hoffmann, Adolf Bernhard Marx, Ludwig Rellstab und vor allem Robert Schumann kennzeichnend. (shrink)

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

In den 1860er Jahren entwarf der Zoologe Ernst Haeckel die wissenschaftliche Weltanschauung des Monismus, die er in einer Vielzahl popularwissenschaftlicher Schriften mit grossem Erfolg verbreitete. Auf der Grundlage der Darwinschen Theorie rief er die Biologie zur neuen Leitwissenschaft aus und postulierte die Einheit von Natur und Kultur. Seither galt Haeckel vielen als der deutsche Darwin, der die Gottesebenbildlichkeit des Menschen sowie die Schopfungstheologie zu Grabe getragen und so dem modernen Weltbild zum Durchbruch verholfen habe. Infolgedessen wurden die naturtheologischen und (...) pantheistischen Zuge des Monismus lange Zeit vernachlassigt. Demgegenuber formuliert Bernhard Kleeberg die These, dass gerade diese nicht-darwinistischen Elemente das monistische Denken nachdrucklich bestimmt haben. Anhand der wesentlichen Schriften Haeckels sowie an Auszugen aus seiner Korrespondenz rekonstruiert der Autor Genese und Kernaussagen des Monismus. Es wird deutlich, dass auch Haeckels Naturphilosophie letztlich im Banne romantischer und naturtheologischer Deutungsmuster steht. (shrink)

Die Autoren berichten über die erste kontrollierte Psychotherapiestudie, die psychoanalytische und kognitiv-verhaltenstherapeutische Langzeitpsychotherapien mit randomisierter und präferierter Zuweisung mit­einander vergleicht. In vier Behandlungszentren wurden 554 chronisch depressive Patienten interviewt, von denen 252 in die Studie aufgenommen werden konnten. In den Selbsteinschätzungen der Patienten zeigten sich große und stabile Veränderungen. Die vollständige Remissionsrate (für BDI) lag nach einem Jahr bei 34 % und stieg auf 45 % nach drei Jahren. Analoge Ergebnisse zeigten sich in den Einschätzungen der unabhängigen, bezogen auf die (...) Therapieverfahren verblindeten Rater (QIDS). Entgegen ihrer Hypothesen fanden die Autoren aber keinen statistisch signifikanten Unterschied zwischen den Verfahren und auch keine Effektunterschiede zwischen randomisierter Therapiezuweisung und Behandlung mit der präferierten Psychotherapie. Besser als in anderen Studien sind die erzielten Remissionsraten, die zeigten, dass chronisch depressive Patienten von Langzeitpsychotherapien profitieren. (shrink)

ERNST BENZ DIE SCHÖPFERISCHE BEDEUTUNG DES WORTES BEI JACOB BOEHME I Wenn der diesjährige Eranos sich als Thema : „Mensch und Wort" gestellt hat, ...

ArgumentDuring the 1860s Ernst Haeckel, German zoologist and one of the foremost popularizers of Darwinism, proposed a natural philosophy called “Monism.” Based on developmental thinking, natural selection, and sound natural laws, the scientific Weltanschauung of Monism was to supersede Christian religion in all its accounts of nature. Haeckel's new scientific religion, this essay argues, fused the religious joys of reveling in the beauty of “mother nature” with the assurance of progress based on scientific certainty. Even though Haeckel and his (...) followers polemicized against dualistic and teleological interpretations of nature, and despite their fierce struggle against the Christian churches, Monism cannot conceal its roots. All central arguments of natural theology reappear – albeit sometimes in causal or reductionist phrasing. Haeckel's aesthetics of nature in particular shows his indebtedness to the concept of a divine economy of nature. His Monism is an evolutionary and pantheistic natural theology. (shrink)

This volume features fourteen essays that examine the works of key figures within the phenomenological movement in a clear and accessible way. It presents the fertile, groundbreaking, and unique aspects of phenomenological theorizing against the background of contemporary debate about social ontology and collective intentionality. The expert contributors explore the insights of such thinkers as Martin Heidegger, Edmund Husserl, Adolf Reinach, and Max Scheler. Readers will also learn about other sources that, although almost wholly neglected by historians of philosophy, (...) testify to the vitality of the phenomenological tradition. In addition, the contributions highlight the systematic relevance of phenomenological research by pinpointing its position on social ontology and collective intentionality within the history of philosophy. By presenting phenomenological contributions in a scholarly yet accessible way, this volume introduces an interesting and important perspective into contemporary debate insofar as it bridges the gap between the analytical and the continental traditions in social philosophy. The volume provides readers with a deep understanding into such questions as: What does it mean to share experiences with others? What does it mean to share emotions with friends or to share intentions with partners in a joint endeavor? What are groups? What are institutional facts like money, universities, and cocktail parties? What are values and what role do values play in social reality? (shrink)

Ernst Haeckel formulated his biogenetic law, famously stating that ontogeny recapitulates phylogeny, in 1872. The Russian evolutionist Alexei Sewertzoff, and the Swiss-born zoologist Adolf Naef were among those who revised Haeckel’s law, thus changing the course of evolutionary theory and of developmental biology. Although Sewertzoff and Naef approached the problem in a similar way and formulated similar hypotheses at a purely descriptive level, their theoretical viewpoints were crucially different. While Sewertzoff laid the foundations for a Darwinian evolutionary morphology (...) and is regarded as a forerunner of the modern synthesis, Naef was one of the most important figures in “idealistic morphology”, which is usually seen as a type of anti-Darwinism. Both Naef and Sewertzoff aimed to revise Haeckel’s biogenetic law and came to comparable conclusions at the empirical level. This paper is an attempt to explain how their fundamentally different theoretical backgrounds influenced their views on the relationship between ontogeny and phylogeny. (shrink)

RESUMENEl artículo analiza la concepción de la esperanza de Welte y la contrapone al "principio esperanza" de Bloch. Primeramente el análisis distingue la esperanza ontológica de la religiosa y determina ambos conceptos. Luego expone la relación dinámica entre las dos formas de esperanza. Finalmente muestra cómo el paso de la esperanza ontológica a la religiosa supone una reversión temporal. La contraposición explicita, por un lado, el carácter parcial del análisis de Bloch frente al de Welte, pero, por otro lado, muestra (...) que ambos análisis no son contradictorios, sino complementarios.PALABRAS CLAVEESPERANZA-SENTIDO-RELIGIÓN-TEMPORALIDADABSTRACTThe article examines Welte´s notion of hope and sets it off against Bloch´s "hope principle". First, the difference between ontological hope and relgious hope is outlined, and the distinctive characters of both notions are described. Secondly, the dynamic relationship holding between both types of hope is developed. Finally, it is shown how the passage from ontological hope to religious hope entails a temporal reversion. The comparison attempts to show, on the one had, the one-sidedness of Bloch´s analysis, and, on the other, that both standpoints are not contradictory but rather complementary.KEYWORDSHOPE-MEANING-RELIGION-TEMPORALITY. (shrink)

The ArgumentBiology, understood in turn-of-the-century Germany to include psychology, held a central but enigmatic place in the philosopher Ernst Cassirer's work. From his earliest studies with Hermann Cohen through his long engagement with the theoretical biology of Jakob von Uexküll and Adolf Meyer-Abich, Cassirer consistently used the history and practice of biology to examine and delineate a set of characteristic tensions between the natural and cultural sciences. This paper examines Cassirer's treatment of this theme by addressing two contrasting (...) interpretations he gave — in hisPhilosophy of Symbolic Forms and in hisEssay on Man — to the benchmark case from empirical psychology of the “talking” horse “Clever Hans.” The original case involved the horse's ability to signal answers to remarkably complex questions by stamping its hooves, an ability that ultimately appeared to rest on a capacity to detect extremely minute unintentional movement cues in its auditors as it reached the appropriate answer. Due to both Cassirer's shifting description of the case within his philosophy and the case's inherent polyvalence, Cassirer's remarks provide a useful window onto the social, epistemological, and stylistic meaning of his “unified” philosophy of human culture and science. (shrink)

On September 12, 1949, the liberal politician Theodor Heuss, party leader of the „Freie Demokratische Partei“ (FDP), was elected by the Bundesversammlung (Federal Convention) as the first Bundespräsident, i. e. head of state, of the newly founded Bundesrepublik Deutschland. As a young man Heuss had been a close friend and political ally of Friedrich Naumann, the protestant pastor and left wing liberal politician, supported by Ernst Troeltsch. Heuss then working as a political journalist for liberal newspapers and Naumann’s weekly (...) journal Die Hilfe, was an admirer of Troeltsch, and since 1910 they often met in Heidelberg, at Villa Fallenstein, Ziegelhäuser Landstraße 17, where Max and Marianne Weber as well als the Troeltschs lived; Heuss frequently visited Max Weber’s Sunday jour fixe. When in 1915 Troeltsch became a professor at the Philosophical Faculty of Berlin University Heuss regularly kept in contact with him especially through Hans Delbrück’s „Mittwochabend“, a weekly gathering of liberal intellectuals, professors, politicians and journalists discussing political reforms and the ongoing war. Both Troeltsch and Heuss, 19 years younger, demanded the democratization of the Deutsches Reich, and after the end of the war and the revolution of 1918/19 they became members of the newly founded left wing liberal party „Deutsche Demokratische Partei“ (DDP). After Troeltsch’s sudden death on February 1st, 1923, Heuss wrote an obituary, and, together with his wife Elly Heuss-Knapp, attended the funeral service conducted by Adolf von Harnack. Heuss was a member of the „Demokratischer Klub Berlin“, founded in 1919 by liberal politicians, bankers and academics to regularly discuss the political situation of the new democratic state, the Weimar Republic. Unknown until now, seven weeks after Troeltsch’s death the „Demokratische Klub“ invited its members (the club only had male mebers!) to a memorial act for Troeltsch. On this occasion Heuss delivered a speech „Zu Ernst Troeltschs Gedächtnis“ („To the Memory of Ernst Troeltsch“) which is published here for the first time. (shrink)

Walter Benjamin has become a decisive reference point for a whole range of critical disciplines, as he constructed a unique and provocative synthesis of aesthetics, politics and philosophy. -/- Examining Benjamin’s contributions to cultural criticism in relation to the works of Max Ernst, Adolf Loos, Le Corbusier and Sigfried Giedion, this book also situates Benjamin’s work within more recent developments in architecture and urbanism. -/- This is a concise, coherent account of the relevance of Walter Benjamin’s writings to (...) architects, locating Benjamin’s critical work within the context of contemporary architecture and urbanism. (shrink)

By observing processes of art perception two contradicting phenomena come to the fore: a feeling of closeness and distance at the same time. The phenomenologists Martin Heidegger and Bernhard Waldenfels describe this connection as a matter of being ("Seinsweise") of images, that allows new views of the world whereas the two cultural anthropologists Ernst Cassirer and Hartmut Böhme note that the connection between both can be seen as the basis of experience ("Erlebnisweise") of images and therefore serves for (...) communication. Here one can see, knowledge-oriented notions the former promote do not exclude semiotic notions the latter imply. (shrink)

Hermann Cohen, the founding father of Marburg neo-Kantianism, is known for criticising capitalism from a Kantian ethical perspective. Thus far, the role of the notion of humanity in this critique has been viewed as grounding what I shall call the ‘purposive labour reading’. This reading takes Cohen’s primary interest to lie in a reorganisation of work so that our humanity, which requires us to be treated as ends, remains intact. With the aim to better understand the relevant notion of humanity, (...) I contextualise the discussion within the overall framework of Cohens’ neo-Kantian account of ethical cognition and situate his ideas in the context of his contemporary interlocutors. Revisiting Cohen’s remarks on socialism and capitalism against this backdrop reveals that his discussion of labour serves as an exemplar, showcasing how ethical rationality manifests in the liberal socialists’ demands. I argue that his primary aim was not to prepare the ground for a prescriptive labour theory – though this is likely to follow – but to argue for a framework alternative to historical materialism, allowing us to perceive and interpret social practices in an ethical light. (shrink)

I contrast two approaches to the interpretation of generics such as ‘ravens are black:’ majority-based views, on which they are about what is the case most of the time, and inquiry-based views, on which they are about a feature we focus on in inquiry. I argue that majority-based views face far more systematic counterexamples than has previously been supposed. They cannot account for generics about kinds with multiple characteristic properties, such as ‘elephants live in Africa and Asia.’ I then go (...) on to sketch an inquiry-based view. (shrink)

The present paper reports the results of a vignette- and questionnaire-based research project investigating the influence of Moral Intensity (MI) on decision making in a New Zealand business context. The use of a relatively sensitive research design yielded results showing that – in contrast to previous research – objective manipulations, as well as subjective perceptions, of three of the six MI components were of particular importance in accounting for a comparatively large proportion of the variation in four outcome variables. There (...) were no interactions of appreciable magnitude between MI components, or variations across scenarios. Also, no support was found for a reliable multi-dimensional structure of perceptions of Moral Intensity. Implications of the findings are discussed. (shrink)

This book offers a reconstruction of the debate on non-Euclidean geometry in neo-Kantianism between the second half of the nineteenth century and the first decades of the twentieth century. Kant famously characterized space and time as a priori forms of intuitions, which lie at the foundation of mathematical knowledge. The success of his philosophical account of space was due not least to the fact that Euclidean geometry was widely considered to be a model of certainty at his time. However, such (...) later scientific developments as non-Euclidean geometries and Einstein’s general theory of relativity called into question the certainty of Euclidean geometry and posed the problem of reconsidering space as an open question for empirical research. The transformation of the concept of space from a source of knowledge to an object of research can be traced back to a tradition, which includes such mathematicians as Carl Friedrich Gauss, Bernhard Riemann, Richard Dedekind, Felix Klein, and Henri Poincaré, and which finds one of its clearest expressions in Hermann von Helmholtz’s epistemological works. Although Helmholtz formulated compelling objections to Kant, the author reconsiders different strategies for a philosophical account of the same transformation from a neo-Kantian perspective, and especially Hermann Cohen’s account of the aprioricity of mathematics in terms of applicability and Ernst Cassirer’s reformulation of the a priori of space in terms of a system of hypotheses. This book is ideal for students, scholars and researchers who wish to broaden their knowledge of non-Euclidean geometry or neo-Kantianism. (shrink)

Part I. Space and Time in the History of Philosophy. The Concept of Space in Antiquity / Max Jammer. -- Aristotle and the Sea Battle / G.E.M. Anscombe. -- Questions About Time / St. Augustine. -- Space and Matter / Renè Descartes. -- Absolute Space and Time / Isaac Newton. -- The Relational Theory of Space and Time / Gottfried Leibniz. -- Place, Extension and Duration / John Locke. -- Transcendental Ideality of Space and Time / Immanuel Kant. -- Mirror (...) Images / Immanuel Kant. -- Newton's Views of Time, Space and Motion / Ernst Mach. -- The Unreality of Space and time / F.H. Bradley. -- Duration and Intuition / Henri Bergson. -- The Problem of Infinity Considered Historically / Bertrand Russell. -- Part II. Geomoetry and Physics. What is Geometry? / A.S. Eddington. -- Space and Geometry / Ernest Nagel. -- Non-Eucledian Spaces / Hans Reichenbach. -- Geometry and Definition of Congruence / Hans Reichenbach. -- Geometry as a Branch of Physics / H.P. Robertson. -- Part III. Space-Time and Relativity. Relativity / R.E. Peierls. -- Autobiographical Notes / Albert Einstein. -- The Four-Dimensional World / Moritz Schlick. -- Space and Time / H. Minkowski. The Philosophical Retention of Absolute Space in Einstein's General Theory of relativity / Adolf Grünbaum. -- Part IV. Recent Philosophical Analyses. Ostensible Temporality / C.D. Croad. -- Time : A Treatment of Some Puzzles / J.N. Findlay. -- Time and Language, and the Passage fo Time / Nelson Goodman. -- Time / W.V. Quine. -- Geometrical Objects / W.V. Quine. -- Spatial and Temporal Ananlogies and the Concept of Identity / Richard Taylor. -- Time, Irreversible Processes, and the Physical Status of Becoming / Adolf Grünbaum. (shrink)

Essential reading for students and scholars of philosophy of language and mind, Reading Brandom is also an excellent companion volume to Reading McDowell: On ...

Die Rede von einem Zwischenreich des Dialogs deutet hin auf den intermedHi. ren Charakter des Dialogs, in dem zwischen uns zustande kommt, was keiner fur sich zustande brachte. Stehen wir immer schon im Dialog, so ist fur jeden der Weg zu sich selbst nicht der kurzeste, sondern der langste, er ginge durch die Welt sowohl wie durch die Andern. Dieser Gesichtspunkt ist keines wegs selbstverstandlich, doch selbst dort, wo er sich Geltung ver schafft, wird er vielfach verdunkelt durch die Verwandlung (...) von Verschiedenem in Gegensatzliches, wenn etwa interpersonale Be ziehung und soziale Verhaltnisse, interpersonales Ereignis und anonyme Prozesse und Strukturen, personliche Umkehr und so ziale Veranderungen gegeneinander ausgespielt werden. N eigt die sogenannte Philosophie des Dialogs dazu, reine zwischenmensch liche Beziehungen abzulosen von der mundanen und sozialen Wirklichkeit, so tendiert ein Denken, das von Geschichte und Gesellschaft ausgeht, dahin, einzig den konkreten Entwicklungs gang einer Menschheit in Rechnung zu stellen. Der wechselseitig erhobene Vorwurf, man verliere sich hierin der AuBerlichkeit des Offentlichen und der bloBen Geschichte, man fluchte sich dort in die Innerlichkeit des Privaten und des bloBen Augenblicks, ware dann nur der Ausdruck dafur, daB entweder das Ganze ohne das Urspriingliche oder das Ursprungliche ohne das Ganze gesucht wird. Was hier auseinanderstrebt, nicht nur in der Theorie, sondern auch in der Lebenspraxis, sind zwei Weisen des mitmenschlichen Umgangs. (shrink)

Introduces the phenomenology of the Other, taking into account the work of Husserl, Merleau-Ponty, Levinas, Schutz, and Derrida, but mostly going back to things themselves.

Many approaches to the semantics of generic sentences posit an unpronounced quantifier gen. However, while overt quantifiers are conservative, gen does not seem to be. A quantifier Q is conservative iff instances of the following schemas are equivalent: Q As are F and Q As are As that are F. All ravens are black is obviously equivalent to All ravens are ravens that are black, yet ravens are black is not equivalent to ravens are ravens that are black. This may (...) cast doubt on theviability of quantificational analyses of generics. This paper proposes a theory of why such “conservativity” generics are problematic that is compatible with the conservativity of gen and also accounts for perennially troublesome examples such as books are paperbacks and bees are workers. (shrink)

Introduction: Kantian concepts, liberal theology, and post-Kantian idealism -- Subjectivity in question: Immanuel Kant, Johann G. Fichte, and critical idealism -- Making sense of religion: Friedrich Schleiermacher, John Locke, Samuel Taylor Coleridge, and liberal theology -- Dialectics of spirit: F.W.J. Schelling, G.W.F. Hegel, and absolute idealism -- Hegelian spirit in question: David Friedrich Strauss, Søren Kierkegaard, and mediating theology -- Neo-Kantian historicism: Albrecht Ritschl, Adolf von Harnack, Wilhelm Herrmann, Ernst Troeltsch, and the Ritschlian school -- Idealistic ordering: Lux (...) Mundi, Andrew Seth Pringle-Pattison, Hastings Rashdall, Alfred E. Garvie, Alfred North Whitehead, William Temple, and British idealism -- The Barthian revolt: Karl Barth, Paul Tillich, and the legacy of liberal theology -- Idealistic ironies: from Kant and Hegel to Tillich and Barth. (shrink)

The strongest version of the dogmatism puzzle argues that, when we know something, we should resolve to ignore or avoid evidence against it. The best existing responses are fallibilist, and hold that decisions should be governed by underlying probabilities rather than our knowledge. I argue that this is an overreaction: by paying close attention to the principles governing belief-revision, and to subtly different ways in which knowledge can govern decision-making, we can dissolve the puzzle without the need for controversial theoretical (...) commitments. The resulting solution demonstrates fruitful and underexplored points of interaction between ‘traditional’ epistemology and ‘formal’ theories of belief-revision, and clears the ground for more systematic theorizing about how and when we should be open to changing our minds. (shrink)