The study explores the future of AI-driven media and info-communication as envisioned by experts from all world regions, defining relevant terminology and expectations for 2050. Participants engaged in a 4-week series of surveys, questioning their definitions and projections about AI for the field of media and communication. Their expectations predict universal access to democratically available, automated, personalized and unbiased information determined by trusted narratives, recolonization of information technology and the demystification of the media process. These experts, as technology ambassadors, advocate (...) AI-to-AI solutions to mitigate technology-driven misuse and misinformation. The optimistic scenarios shift responsibility to future generations, relying on AI-driven solutions and finding inspiration in nature. Their present-based forecasts could be construed as being indicative of professional near-sightedness and cognitive dissonance. Visualizing our findings into a Glasses Model of AI Trust, the study contributes to key debates regarding AI policy, developmental trajectories, and academic research in media and info-communication fields. (shrink)

The claim that there are significant parallels and connections between hermeneutics and humanism may be plausible from the mere fact that the magnum opus of contemporary hermeneutics, Gadamer's Truth and Method, opens with a chapter on “The significance of the humanist tradition for the human sciences”, which is discussed in this chapter. A brief interpretation of the Gadamer's chapter and its philosophical background will be followed by a short interpretive reconstruction of the origin and history of the concept of humanism (...) and its interconnections with hermeneutics. Possible or plausible consequences of what has been said include the following two theses: hermeneutics is humanism; and the contemporary form of humanism is hermeneutics. From this perspective, hermeneutics may be said to be the heir of the legacy of the humanist tradition and may be entitled to be called its form in the twentieth and twentieth‐first centuries more than any other philosophical stance. (shrink)

Hermeneutical Considerations on Heidegger’s Black Notebooks and on the Revisiting of his Path of Thinking (I). Starting with preliminary philological-hermeneutical considerations concerning the way Heidegger’s Black Notebooks can and should be dealt with, as well as concerning the question what tasks may be derived from them for future research, the paper attempts to discuss the Black Notebooks applying a variety of methods and multiple approaches. Themes that are discussed at more or less length include: Time factor and the formulation of (...) our task; explanation and understanding or the way a philosophical path should be approached and dealt with methodically (hermeneutically); the theme related to “Heidegger and anti-Semitism” and the question concerning individuality; prejudices from a hermeneutical perspective and the way to deal with them; relapses and their philosophical explanation; missing and increased sensibility; Heidegger and Hegel; equivocality and the dark side of the “formal indication”; Lukács, Scheler and the devil; Heidegger’s great being-historical treatises and their greatness; suggestions for a reconsideration of Heidegger’s way of thinking. -- One important hermeneutical claim brought to bear on the various discussions is this: just as it would be in-appropriate in our dealing with Heidegger’s texts to disregard Heidegger’s own self-interpretations, it would be no less inappropriate to consider those self-interpretations--which themselves call for interpretation--as telling us the sole and ultimate truth. (shrink)

Hermeneutical Considerations on Heidegger’s Black Notebooks and on the Revisiting of his Path of Thinking (II). Starting with preliminary philological-hermeneutical considerations concerning the way Heidegger’s Black Notebooks can and should be dealt with, as well as concerning the question of what tasks may be derived from them for future research, the paper attempts to discuss the Black Notebooks applying a variety of methods and approaches. Themes that are discussed at more or less length include: Time factor and the formulation of (...) our task; explanation and understanding or the way a philosophical path should be approached and dealt with methodically (hermeneutically); the theme related to “Heidegger and anti-Semitism” and the question concerning individuality; prejudices from a hermeneutical perspective and the way to deal with them; relapses and their philosophical explanation; insufficient and exaggerated sensibility; Heidegger and Hegel; equivocality and the dark side of the “formal indication”; Lukács, Scheler and the devil; Heidegger’s great being-historical treatises and their greatness; suggestions for a reconsideration of Heidegger’s way of thinking. – One important hermeneutical claim brought to bear on the various discussions is this: just as it would be inappropriate in our dealing with Heidegger’s texts to disregard Heidegger’s own self-interpretations, it would be no less inappropriate to consider those self-interpretations – which themselves call for interpretation – as telling us the sole and ultimate truth. This second part of the paper dedicates special attention to the question of re-examining Heidegger’s whole philosophical itinerary in the light of the Black Notebooks. (shrink)

This chapter proposes to reconstruct and make sense of Gadamer's position with regard to the concept of prejudice in its relation to several neighboring, that is, related concepts. These concepts include, first of all, pre‐understanding.The method of clarifying the meaning of concepts through reconstruction of their history is based on a particular conviction or, more exactly speaking, a philosophical position. According to it, philosophical concepts are determined in their meaning not through a random choice to designate them with that word (...) “but rather on the basis of their historical background”, and “legitimate philosophizing needs to be able to account historically for its own concepts”. The chapter then shows how Gadamer's treatment of the issue was anticipated and indeed delineated by Heidegger. The particular prejudice we are urged to liberate ourselves from is the assumption that past ages knew better how things were than we do. (shrink)

Abstract The role accorded to the public by scientists and philosophers of science has undergone an essential historical change in the last three centuries. Public participation in (witnessing of) scientific experiments was considered an important requirement for 17th century experimenters (e.g. for Boyle or Pascal). The cognitive role played by lay persons was later substantially downgraded; witnessing went out of fashion, while science became more and more esoteric and a matter for experts only. Part of this process was that all (...) scientific disciplines became intensively compartmentalized and in consequence a rather puzzling or even paradoxical situation appeared: that the scientists themselves were and are being reduced epistemically to the status of lay persons, outside of their proper field of expertise (as was pointed out by J. Hardwig). The paper deals with some cognitive aspects of this historical process. (shrink)

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Surrender-and-catch is a protest against [... our time] and an attempt at remembrance of what a human being can be. The sociology of knowledge is a protest against its hypocrisy and against unexamined social influences. Like surrender, the sociology of knowledge does not fear but passionately seeks what is true and thus, like surrender, is a remembrance, proclamation, and celebration of the spirit. Both ideas, that of the sociology of knowledge and that of surrender, are critical, polemical, radical [...]; so (...) is the sociology of knowledge also in its practice, while in its practice surrender is cognitive live. Using a [...] distinction developed by Mannheim, we may also say that the sociology of knowledge is an extrinsic interpretation of its time, our time; surrender, an intrinsic one: the former is, advocates, and practices such an extrinsic (sociological) interpretation but needs the latter to overcome the relativism it encounters in its practice by its remembrance, rediscovery, reinvention, the catch, of what is common to all human beings, what is universally human (Wolff, 1982., pp. 265–266). (shrink)

My aim in the present paper is to show the significance of Heidegger's phenomenology of religion as an important step on his way to his magnum opus . First, I wish to exhibit traits characteristic of Heidegger's path of thinking in terms of his confrontation with phenomenology, historicism, hermeneutics, and Lebensphilosophie . I will then argue, in a second step, that it was with an eye to, and drawing upon, his previous understanding of religion and religious life, as well as (...) of the relation between faith and theology, that Heidegger was to conceive of philosophy and its relation to human existence in Being and Time . Both theology and philosophy offer a conceptual elaboration of something previously enacted or lived and, in doing so, are at the same time meant to refer back to and reinforce what they grow out of—faith or factical life. (shrink)

In this contribution I intend to reconstruct and evaluate one of Galileo's famous arguments given in the Discorsi against a well‐entrenched thesis of Aristotelian physics. It will be shown that Galileo's reduction‐to‐the‐absurd type of counterargument is, although seemingly cogent, after all fallacious. I ascribe Galileo's committing of this fallacy to his looking at the Aristotelian physics through the (Kuhnian type) paradigmatic “spectacles” of his own new physics.

The paper, drawing on articles by J. M. E. McTaggart, G. E. Moore, D. Davidson, J. L. Austin, B. Russell, A. J. Ayer and G. E. M. Anscombe, argues that the philosophy of language in the analytic tradition has developed an “inchoative“ view of time, and history is a problem as regards the existence of events in the past and how these events can be known. An alternative view is hinted at through the work of L. Wittgenstein and S. Cavell.

Abstract This paper deals with Larry Laudan's attack on the symmetry thesis of Bloor's ?strong programme?. It will be shown that Laudan's argumentation is fallacious and, therefore, his attempt at refuting the symmetry thesis has failed.

The most important systematic analysis of social movements to date has been Touraine's The Voice and the Eye. Here, one can almost paraphrase Marx's famous dictum: for the French sociologist, the history of all societies is a history of movements. In identifying movements with social classes, Touraine negotiates a radical turn from system theories to a strong version of action theory and breaks with the Procrustean framework of an Althusserian-Poulantzasian structuralism in which everything is accounted for once the economically based (...) class equivalent has been found. For Touraine, movements emerge and diversify in the process of their challenging “historicity” — a key concept derived from Castoriadis’ central category, the imaginary institution. (shrink)

Dieser Band dokumentiert die Beiträge, die auf einem dem Gedenken Martin Heideggers gewidmeten deutsch-ungarischen Symposium vom 2. bis 4. November 1989 in Budapest vorgetragen wurden. Wesentlich für das Zustandekommen der Tagung war, daß sich schon seit einiger Zeit ein zunehmendes Interesse am Werk Heideggers in Ungarn gezeigt hatte. Ein Teil der ungarischen Philosophen hat sich zunehmend der Rezeption zeitgenössischer Philosophie, so auch der Heideggerrezeption und -forschung zugewandt. Daß 1984 eine ideologisch unbelastete Heidegger-Monographie aus der Feder des Herausgebers dieses Bandes veröffentlicht (...) werden konnte, ist ein Indiz für die Wandlung der Grundstimmung. Aufgrund schon bestehender Kontakte schien der Moment gekommen zu sein, einen ersten Austausch im engeren Fachgebiet zwischen deutschen und ungarischen Philosophen zu veranstalten, die sich mit dem Werk Heideggers beschäftigen. Der 100. Geburtstag Heideggers sowie die gerade zur Zeit des Symposiums erschienene ungarische Ausgabe von Heideggers Hauptwerk »Sein und Zeit« verliehen dem Fachsymposium besondere Aktualität. Das Thema der Tagung wurde umfassend formuliert, um den Referenten die Möglichkeit zu geben, angesichts der Interpretation des Heideggerschen Werks sowohl Wege der Erschließung darzustellen als auch zu »Irrwegen« kritisch Stellung zu nehmen. (shrink)

The paper examines the ethical standpoint of the Tractatus as it has been reconstructed by Cora Diamond (“the austere view”) and gives an account of some of the criticism this reconstruction has received in the work of P. M. S. Hacker and Meredith Williams (“the standard view”). The second half of the paper tries to argue that the austere and the standard views rather complement each other if we recognize “two I ’-s” in the Tractatus and if it is supposed (...) that there is a “3rd person” and “1st person” perspective which are both voiced on its pages. (shrink)