The following proposal explores and discusses the potential of Cartography as a methodological path in the development of research in Mathematics Education aimed at working with different groups that, in many cases, in addition to finding themselves in various situations of vulnerability and social neglect – taken in their potentiality of life –, are not necessarily linked to formal or informal academic training spaces, such as schools or universities. To this end, we begin with a general presentation of the doctoral (...) research carried out by five members of the research group Coletivo Cronopies+ (cronopiando.org) and, in addition, we invite the participants of the session to visit the first Hip Hop House in Brazil in Diadema/SP, which constitutes one of the settings that make up the fieldwork of one of the research projects presented. The research we share involves working with a Hip Hop cultural center in Piracicaba/São Paulo (SP), a Guarani-Kaiowá indigenous village in Coronel Sapucaia/Mato Grosso do Sul (MS), a traveling school in a Landless Workers’ Movement camp in Porecatu/Paraná (PR), a rural settlement school in Nova União/Rondônia (RO) and three collectives that operate with gender in the region of Rio Claro/SP. The construction of this proposal is methodologically based on Cartography, since the discussion aims to produce the field of this research and we propose “fieldwork”. (shrink)

§ 1. Prolegomena 1. Die Logik, die in diesem Lehrbuch entwickelt wird, ist bestimmt durch die folgenden Kennzeichen: (1) Sie fuBt auf derselben Ontologie wie die von erkennbaren Wider­ sprlichen befreite und in diesem Sinne vertretbare klassische Mathe­ matik. Flir diese Ontologie ist charakteristisch die Grundvoraussetzung, daB die Objekte der Mathematik und mit ihnen die mathematischen Bereiche an sich existieren, wie die platonischen Ideen. Mit Bezug auf diesen An-sich-Charakter sprechen wir von einer platonischen Ontologie. Flir diese Ontologie existieren die unendlichen (...) Bereiche beliebig hoher Machtigkeit als fertig vorliegende Objekte in derselben Art wie die durch Aufzahlung ihrer Elemente erfaBbaren endlichen Mengen und in gleichem Range mit ihnen. Die weittragenden Folgen dieser Auffassung sind in zwei Haupt­ punkten konzentriert. Erster Hauptpunkt: die Beurteilung der Potenz­ mengen. Mit den abzahlbaren Mengen existieren, genauso wie im end­ lichen Falle, auch ihre Potenzmengen, mit dem ihnen zukommenden Charakter der Uberabziihlbarkeit. Das Uberabzahlbare steht also gleich­ berechtigt neben dem Abzahlbaren. Zweiter Hauptpunkt: der flir den Platonismus charakteristische Gehalt des ausgeschlossenen Dritten. Es genligt hier, die mengentheoretische Formulierung dieses Prinzips ins Auge zu fassen. Sie besagt, daB eine flir die Elemente einer beliebigen Menge, also mit EinschlieBung der unendlichen Mengen von einer be­ liebigen Machtigkeit erklarte Eigenschaft allen Elementen der Menge zukommt oder es gibt (wenigstens) ein Mengenelement, dem sie nicht zukommt, unabhangig davon, ob ein solches Element angegeben werden kann oder nicht. Ein Anwendungsfall ist das der elementaren Zahlen­ theorie angeh6rige Prinzip der kleinsten Zahl. (shrink)

Heinrich Meiers Reflexionen zu Rousseaus "Rêveries" haben das philosophische Leben im Ganzen zum Gegenstand. Sie bedenken seinen Beginn und sein Ende. Sie verhandeln seinen Grund, sein Ziel und seine tragende Mitte.

In lieu of an abstract, here is a brief excerpt of the content:Chaos and Clinical TheoryDouglas W. Heinrichs (bio)In considering the specific issues raised by these three very thoughtful commentaries, it is helpful to reflect on the status of a theory or model for a specifically clinical discipline—what is it trying to accomplish and how might it proceed to do so? Kellert (2005) sees my proposal in terms of "borrowed knowledge"—the metaphorical application of a theory established in one field of (...) inquiry to another field—and views my application of chaos theory as a "nonliteral use of knowledge from the natural sciences" (p. 239). He likens it to attempts to explore consequences of relativity theory or quantum mechanics for areas other than those for which they were developed. He notes the rhetorical functions—including appeal to the disciplinary prestige of natural science—of such metaphorical borrowings.Although clearly there are significant metaphorical aspects at work here, there are at least two factors that distinguish this model from, say, the metaphorical application of quantum mechanics to a field other than subatomic physics. First, quantum mechanics purports to say something specific about the behavior of the subatomic world. Its development is wed to that specific content area. On the other hand, nonlinear dynamics, including chaos theory, is a formal mathematical model intending to characterize the behavior of any system of elements that possess certain formal relational properties. It does not start out as field or discipline specific. In fact it is not uniquely tied to the natural sciences at all, beyond the fact that it may be easier to obtain the sort of detailed repeated measures needed to demonstrate chaotic behavior in physical systems. So it is not just a question of whether chaos theory is a useful intuitive device for thinking freshly about clinical psychiatry. Rather, it is the quite literal and nonmetaphorical question as to whether some of the observable aspects of persons that are relevant to their psychiatric care behave chaotically, and if so what are the implications.Now it is quite true that direct, mathematically rigorous demonstrations of chaos in clinically relevant data sets is currently limited. In fact, one hoped for consequence of presenting this model is to encourage just such studies, and I suggest several promising directions for doing so. However, there are good reasons for thinking the presence of such chaotic behavior to be likely, and this relates to the notion of a clinical theory.One of the consequences of what Globus (2005) calls "triumphalist biological psychiatry" (p. 229) is the frequent assumption that the model or paradigm of psychiatry—an applied clinical practice, a techne—is synonymous with the paradigm of neuroscience—a basic science or episteme. This is clearly not so for many reasons, including the fact that the former has to incorporate the comprehensive treatment of discrete individuals in a way that the latter does not. Yet the respective theories are related more than metaphorically. [End Page 243] The paradigms of neuroscience and those of other relevant basic sciences, such as psychology, substantially inform the clinical paradigm and the clinical model must be at least compatible with those of the relevant basic sciences. Thus, it is reasonable to assume that if chaotic processes are demonstrable in the nervous system, for which significant evidence already exists, there is good reason to expect them to be reflected in clinically relevant domains. The clinical paradigm should make room for it and its consequences, rather than thinking within an outmoded neuroscience model that makes no room for the implications of nonlinear dynamics. And when this generates a picture more compatible than the old model with our usual sense of what it is to be human, the odds that we are on to something is further enhanced. Of course until such time that enough clinical research based on this model is completed, considerable speculation—indeed aided by metaphorical devices—is involved in generating a concrete sense of how the model would be applied to specific clinical problems, such as the treatment of depressed persons.One clear task of the clinical paradigm is the methodologic integration of interventions growing out of different informing basic sciences. Because chaotic modeling can be applied across various content domains and... (shrink)

This conflict can be interpreted in both religious and nonreligious ways. However, some intellectuals have identified a common thread parallel to the theological axis. The research study determines the role of existential philosophy in the contemporary religious beliefs. They have interpreted this contradiction as the conflict between our current selves and aspirations. Recognizing our animality and the role that such creatures play in the world is a requirement of our rational side. You may guarantee a well-attended eulogy by eating well, (...) exercising, not being a burden, helping out where you can, raising the next generation, and leaving the area essentially as you found it when it's time to leave. We must deal with this since it is who we are and what we are at our core. However, to be human means to be unhappy with this chilly, conventional assessment. As human beings, we possess the capacity to make decisions that influence our potential. Our destiny is not predetermined and that we can use our willpower to slightly warm the universe's unbreakable laws so that we can bend and shape them into the things we want. In the end, the cosmos prevails, yet we try to become rather than just exist during our brief existence. In the ongoing struggle against finitude, we strive for transcendence. The general framework has secular and strong religious proponents, and this view has been widely referred to as existentialist. (shrink)

As the United States population ages, there is a growing group of aging, elderly, individuals who may consider "preemptive suicide"(Prado, 1998). Healthy aging patients who preemptively attempt to end their life by suicide and who have clearly expressed a desire not to have life -sustaining treatment present a clinical and public policy challenge. We describe the clinical, ethical, and medical-legal decision making issues that were raised in such a case that presented to an academic emergency department. We also review and (...) evaluate a decision making process that emergency physicians confront when faced with such a challenging and unusual situation. (shrink)

Various connexive FDE-based modal logics are studied. Some of these logics contain a conditional that is both connexive and strict, thereby highlighting that strictness and connexivity of a conditional do not exclude each other. In particular, the connexive modal logics cBK-\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{-}$$\end{document}, cKN4, scBK-\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{-}$$\end{document}, scKN4, cMBL, and scMBL are introduced semantically by means of classes of Kripke models. The logics cBK-\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} (...) \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{-}$$\end{document} and cKN4 are connexive variants of the FDE-based modal logics BK-\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{-}$$\end{document} and KN4 with a weak and a strong implication, respectively. The system cMBL is a connexive variant of the modal bilattice logic MBL. The latter is a modal extension of Arieli and Avron’s logic of logical bilattices and is characterized by a class of Kripke models with a four-valued accessibility relation. In the systems scBK-\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{-}$$\end{document}, scKN4, and scMBL, the conditional is both connexive and strict. Sound and complete tableau calculi for all these logics are presented and used to show that the entailment relations of the systems under consideration are decidable for finite premise set. Moreover, the logics cBK-\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathbf {cBK}^-$$\end{document} and cMBL\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathbf {cMBL}$$\end{document} are shown to be algebraizable. The algebraizability of cMBL\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathbf {cMBL}$$\end{document} is derived from proving cMBL\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathbf {cMBL}$$\end{document} to be definitionally equivalent to MBL\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathbf {MBL}$$\end{document}. All connexive modal logics studied in this paper are decidable, paraconsistent, and inconsistent but non-trivial logics. (shrink)

Agrippa was the main expounder of the occult philosophy, which is the knowledge of the hidden causes of things and is finalized to their manipulation by magic. Magic, in turn, is the highest form and the end of philosophy. According to his De occulta philosophia, magic is threefold: natural (concerning sublunar world), celestial (concerning stars and heavenly intelligences), and divine (concerning God and higher angels). It consists of the manipulation of concrete objects and of the summoning of intelligences and God, (...) which is performed on the basis of the precepts of the Kabbalah. Agrippa’s overall aim was to purify magic from its necromantic and irrational components: this would enable the restoration of the prelapsarian condition of man (in accordance with the Hermetic ideal of deification) and a Christian reform of culture. The critique of philosophical knowledge and of every science, presented in Agrippa’s De vanitate, and his critique to the subordination of woman typical of Scholastic theology, contained in the De nobilitate foeminei sexus, are functional to these ends. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Werke, and: Vol. 1, Schriften zum Spinozastreit (1998), and: Vol. 2, Schriften zum transzendentalen Idealismus (2004), and: Vol. 3, Schriften zum Streit um die göttlichen Dinge und ihre Offenbarung (2000)Rolf AhlersFriedrich Heinrich Jacobi. Werke. Edited by Klaus Hammacher and Walter Jaeschke. Vol. 1, Schriften zum Spinozastreit ( 1998). Vol. 2, Schriften zum transzendentalen Idealismus ( 2004). Vol. 3, Schriften zum Streit um die göttlichen Dinge und ihre (...) Offenbarung ( 2000). Pp. x + 640. Cloth, € 168,00 (Vol. 1). Pp. vii + 823. Cloth, € 264,00 (Vol. 2). Pp. vi + 262. Cloth, € 78,00 (Vol. 3). Hamburg: Felix Meiner Verlag, 1998, 2000, 2004.The new critical Jacobi Werke Ausgabe (JWA), accompanied by four volumes of the still incomplete Briefwechsel (in progress at Frommann-Holzboog Publishers since 1981), is a masterpiece of research on Jacobi, early German Idealism and early Romanticism. Now [End Page 491] available are Volumes I, II and III. Volume I (1998) carries the title Schriften zum Spinozastreit and contains Jacobi's Spinozabriefe in the three editions of 1785, 1789, and 1819, Wider Mendelssohns Beschuldigungen of 1786, and the Vorbericht (Preface) of the third edition of the Spinozabriefe of 1819. The running text of all writings contains all editions, variant readings clearly identifiable with page references in the margins, subscripted to identify the various editions. This method enables the identification of various disputes which Jacobi provoked and in which his writings played a role. The Anhang, appendix, to all texts contains a) a list of abbreviations, and b) the editorial principles used and also a description of the circumstances leading to the writing of the texts. But the bulk of the Anhang of each volume is c) the "Kommentar," the commentary. It provides the key to the highly nuanced and, without guidance, the often cryptic allusions and references of Jacobi's texts. This commentary (separately bound in Volumes I and II) really brings Jacobi's work to life. The end of the Anhang contains d) a bibliography of all works mentioned not only by Jacobi himself but also emerging in the literary debate unlocked by the commentary, as well as e) an extensive index of names. Volume II (2004) is Schriften zur Transzendentalphilosophie, and contains David Hume of 1787, the Sendschreiben an Fichte, Ueberflüssiges Taschenbuch, both of 1799, and other essays such as Three Letters to Köppen of 1803. Volume III (2000) is Schriften zum Streit um die Göttlichen Dinge and contains mainly the famous essay Von den Göttlichen Dingen of 1811 plus three other writings. This book deals with the controversy between Schelling and Jacobi while both were at Munich. Other major works of Jacobi, such as the novel Allwill, are to follow in later volumes.This critical edition of Fr. H. Jacobi (1743–1819) definitively revises the standard interpretation of the man and his work. The standard interpretation (advocated by such figures as Fr. Schlegel, Moses Mendelssohn, and H. Heine) views his thought as promoting irrationalism, specifically a religious irrationalism of faith, taking form in "personalism." Heine spoke of Jacobi as a "whiney old biddy." Fr. Schlegel characterized Jacobi's salto mortale as the "leap into the arms of divine mercy," promoting an irrational "philosophical non-philosophy" (KFSA XVIII 13, Nr. 101). Schlegel criticized Jacobi at the very end of in his Woldemar Review of 1796 thus: "So (Jacobi's) Woldemar is really an invitation to meet God..., and (his) theological masterpiece ends, as do all moral excesses, with a salto mortale... into the abyss of divine mercy" (Früher Idealismus und Frühromantik PlS I.1, ed. W. Jaeschke [Hbg: Meiner, 1995], 270). Carl Philipp Moritz credited Jacobi with "fanaticism and superstition."In contrast, Jacobi himself was quite critical of this characterization of his thought, especially in the Sendschreiben of 1799, and earlier in his Briefe. Jacobi already in 1786 thought it was "outrageous" for Mendelssohn to suggest he surrenders a philosophy of reason in favor of the Christian faith, or worse. He addresses this problem, which is still today the dominant view of the "irrationality" of his "leap," with admirable clarity in his letter to Neeb of May 30, 1817: "I do not at all advocate a head-first... (shrink)

Alsted was a foremost encyclopedist of the early seventeenth century. He provided both a complete presentation of all the subjects of philosophy (of which encyclopedia consisted) and a method to learn them. This method was an original synthesis of the dialectic of Petrus Ramus, the combinatorial art of memory of Raimond Lull and Giordano Bruno, and the method of presentation of philosophical disciplines of Bartholomäus Keckermann. Alsted’s encyclopedism was intended as a remedy to the postlapsarian condition of man and was (...) functional to the pedagogical reform pursued at the Academy of Herborn; this was, in turn, an essential part of the Calvinist state reform of the county of Nassau-Dillenburg. In theology, the importance of Alsted consists of having introduced millenarianism in the Reformed Europe, though his early, optimistic views on the imminent end of the world would change to pessimistic as a consequence of the Thirty Years’ War. (shrink)

Der Philanthrop Joachim Heinrich Campe publizierte gegen Ende des 18. Jahrhunderts zwei Ratgeber für bürgerliche Mädchen und Jungen. Damit wollte er sie besser auf ihre zukünftigen geschlechtsspezifischen Pflichten vorbereiten. Sein Mädchenratgeber Väterlicher Rath für meine Tochter erhält in der modernen Geschlechterforschung.

In lieu of an abstract, here is a brief excerpt of the content:A New Essenism: Heinrich Graetz and MysticismJonathan M. ElukinSince the Reformation, European Christians have sought to understand the origins of Christianity by studying the world of Second Temple Judaism. These efforts created a fund of scholarly knowledge of ancient Judaism, but they labored under deep-seated pre judices about the nature of Judaism. When Jewish scholars in nineteenth-century Europe, primarily in Germany, came to study their own history as (...) part of the Wissenschaft des Judentums movement, they too looked to the ancient Jewish past as a crucia l element in understanding Jewish history.A central figure in the Wissenschaft movement was Heinrich Graetz (1817–1891). 1 In his massive history of the Jews, the dominant synthesis of Jewish history until well into the twentieth century, Graetz constructed a narrative of Jewish history that imbedded mysticism deep within the Jewish past, finding its origins in the first-cen tury sectarian Essenes. 2 Anchoring mysticism among the Essenes was crucial for Graetz’s larger narrative of the history of Judaism, which he saw as a continuing struggle between the corrosive effects of mysticism [End Page 135] and the rational rabbinic tradition. An unchanging mysticism was a mirror image of the unchanging monotheistic essence of normative Judaism that dominated Graetz’s understanding of Jewish history. Ironically, this narrative model of the history of mystic ism may have been influenced by Christian attacks on Judaism itself, a point which I can briefly take up at the conclusion of the article. First let us turn to the role that the Essenes played in Graetz’s historical ideology of mysticism.Graetz inherited a long intellectual tradition about the identity of first-century sectarians. Ever since the fourth-century historian Eusebius asserted that the therapeutae, a group mentioned by Philo, were actually Christian monks, the religious identity of these Alexandrian sectarians—distinct from the Essenes—had been the subject of constant debate. 3 Were they Jews or Christian ascetics? During the Middle Ages the tradition articulated by Eusebius gave the Church an additional claim for the antiquity of one of its central institutions. The religious identity of the Essenes, a seemingly similar sectar ian group mentioned by Josephus and other ancient historians, also became a point of dispute. 4 The secluded, monastic life of the Essenes made them equally likely candidates to be proto-Christians. The dispute over the alleged Christian nature of the therapeutae and the Essenes would survive, after generations of Catholic and Protestant sch olarly polemic, into nineteenth-century scholarship on late antique Judaism. 5It was in the work of Graetz that the Essenes and their putative relationship to Christianity received the fullest treatment by a Jewish historian. 6 Since the only documented therapeutae were in Alexandria, they could not be considered [End Page 136] likely sources—even if they were Jewish—for a nascent Palestinian Christianity. The Essenes offered more fertile ground to explore the relationship between Judaism and early Christianity.Graetz’s argument that Jesus and Christianity had their origins among the Essenes developed in the context of a fierce scholarly polemic between Christians and Jews in the nineteenth century as well as in the context of internal Jewish debates. Before exp loring this larger background, let us first see how Graetz made his case for the connection between Jesus and the Essenes. Making this connection was crucial for Graetz if Christianity was to be understood as the first systematic expression of a mysticism that had flourished among the Essenes.The Essenes were the first, according to Graetz, to articulate a firmly held belief in the coming of the Messiah, a belief which had grown in intensity during the turmoil and oppression of Roman rule. 7 Christianity, “or rather this Essenism intermingled with foreign elements,” had its origins in this messianic longing. 8 It was no surprise that John the Baptist was the first to proclaim the arrival of the Messiah, since he was so obviously an Essene. 9 Graetz makes his case for John’s Essene background on the apparent similarity of their habits, most notably the common theme of daily immersion and the fact that both John the Baptist (“oder richtiger der Essäer” [“or rather... (shrink)

Crisis is endemic to capitalism. But can it be proved that capitalism will bring about its own terminal crisis? This article frames this question in light of ongoing debates in theories of crisis and value by polemically comparing two related but divergent perspectives. The first, that of Robert Kurz and several Wertkritik authors, argues that cyclical crises of capital necessarily lead to a terminal crisis – and that this terminal crisis is already underway. The second, that of Michael Heinrich, (...) argues that there is no way to demonstrate that capital will not continue reinventing new sites and forms for creating surplus value. Through this comparison, this article achieves two aims: first, it establishes the general point that how we understand value determines how we understand crisis; and, second, it shows limitations of the ‘terminal crisis’ hypothesis, and concludes that Kurz’s terminal crisis theory risks making crisis a transhistorical concept. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Gott—Mensch—Natur: Der Personenbegriff in der philosophischen Anthropologie Heinrichs von Gent by Julian E. JoachimMartin PickavéJulian E. Joachim. Gott—Mensch—Natur: Der Personenbegriff in der philosophischen Anthropologie Heinrichs von Gent. Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge, 86. Münster: Aschendorff Verlag, 2020. Pp. 558. Paperback, €78.00.In recent years, there has been a noticeable uptick in studies exploring medieval conceptions of personhood. One line of approach taken by (...) scholars of medieval philosophy has been to investigate the emergence of the idea of subjectivity in medieval philosophical and theological texts and to work from there toward a broader picture of medieval accounts of personhood. Alain de Libera’s as-of-yet incomplete series of books under the title Archéologie du sujet (the first volume appeared in 2007 for Vrin) exemplifies this approach. Others, such as Dominik Perler in Eine Person sein: Philosophische Debatten im Spätmittelalter (Frankfurt am Main: Klostermann, 2020), take their starting point from some uncontroversial aspects and dimensions of personhood (rationality, reflexivity, and moral agency) and pursue the various debates that ensued around these among medieval philosophers and theologians. Very few interpreters today start with what medieval authors themselves have to say about persona. This is unsurprising, given the theological context in which the term persona is discussed, and it is not clear at first sight how discussions about the persons of the Trinity can teach us anything about what medieval authors thought about human persons. The book by Joachim is an exception to this trend. The author takes his lead from the Trinitarian context and aims to move from there to a wider understanding of what Henry of Ghent (d. 1293), the most important scholastic thinker in the generation after Thomas Aquinas, thinks a person is.Apart from an extensive introduction (9–52) in which the author justifies his approach, the book consists of four very long chapters. The first chapter (53–169) does not deal with Henry of Ghent at all. Rather, it is devoted to the prominent and influential definitions of what a person is that we can find in Boethius’s treatise Contra Eutychen et Nestorium (person as “individual substance of a rational nature” [naturae rationabilis individua substantia]) and Richard of St. Victor’s De Trinitate (person as “incommunicable existence of an intellectual nature” [naturae intellectualis incommunicabilis existentia]). The author spends a considerable amount of space explaining how Boethius and Richard arrived at their respective definitions and how their definitions ought to be understood, and concludes with some remarks on the differences between the two accounts. In the rest of the book, the author turns to Henry of Ghent. Because Joachim holds that there are three thematic areas in Henry of Ghent that are closely connected to the notion of a person, he devotes chapters 2 through 4 to each one of those areas. Chapter 2 (170–308) deals mostly with individuation and individuality, chapter 3 with the eternity of the world and creation (309–428), and chapter 4 is organized around discussions about freedom of the will (429–505). [End Page 504]Joachim’s decision to start chapter 2 by focusing on the connection between personhood and individuality is fully justified, as Henry himself draws this connection in question 1 of article 53 of his Summa quaestionum ordinariarum. Article 53 is the closest we get to a dedicated treatment of personhood in Henry’s oeuvre, although this article is, as usual, part of a longer discussion of the Trinity. Furthermore, Joachim explores individuation and individuality in two respects: first, he is interested in pursuing what is meant by the very notion of an individual; second, he explores what, for Henry, counts as the principle or cause of individuation. A lot of ground gets covered in these pages, as the author delves into various aspects of Henry’s ontology. Although it is not always easy to follow the main line of argument, Joachim provides a lot of helpful material for understanding the various moves Henry makes in Summa, article 53. He frequently contrasts Henry’s positions with those of Thomas Aquinas, which both helps in terms of clarity and provides useful... (shrink)

Both Andreas Libavius and Heinrich Khunrath graduated from Basel Medical Academy in 1588, though the theses they defended reveal antithetical approaches to medicine, despite their shared interests in iatrochemistry and transmutational alchemy. Libavius argued in favour of Galenic allopathy while Khunrath promoted the contrasting homeopathic approach of Paracelsus and the utility of the occult doctrine of Signatures for medical purposes. This article considers these differences in the two graduates' theses, both as intimations of their subsequent divergent notions of the (...) boundaries of alchemy and its relations with medicine and magic, and also as evidence of the surprisingly unstable academic status of Paracelsian philosophy in Basel, its main publishing centre, at the end of the sixteenth century. (shrink)

Wir rekonstruieren einen signifikanten Strang von Max Benses früher intellektueller Entwicklung über sein Verhältnis zu Oswald Spengler, David Hilbert und Heinrich Scholz. Nach einer kurzen Rekapitulation von Spenglers kulturrelativistischem Bild des Mathematischen folgen wir einigen Spuren der Spengler-Lektüre in Max Benses frühen Texten und zeigen, wie sich Bense unter dem Einfluss von Heinrich Scholz ab Ende der 1930er Jahre sukzessive von Spengler distanziert und schließlich ein Konzept ‚reiner Wissenschaft‘ ausbildet, wie es sich unter anderem in David Hilberts formalistischer (...) Mathematik Ausdruck verleiht. Die Verteidigung Hilberts gegen völkische Denker wie Max Steck ist einer der Schauplätze, auf denen Scholz und Bense gemeinsam ihren Weltanschauungsdissens zur NS-Wissenschaftsauffassung artikulieren, gleichwohl sind auch sie Teil des NS-Wissenschaftssystems. (shrink)

Most commentators have underplayed the philosophical importance of Wittgenstein's multifarious remarks on music, which are scattered throughout his Nachlass. In this dissertation I spell out the extent and depth of Wittgenstein's engagement with certain problems that are regarded today as central to the field of the aesthetics of music, such as musical temporality, expression and understanding. By considering musical expression in its relation to aspect-perception, I argue that Wittgenstein understands music in terms of a highly evolved, vertically complex physiognomic language-game, (...) in which fine shades of behavior are logically (semantically) connected with the musical experiences themselves. A musical passage conjoins the multifarious language games that are presupposed in it and the emerging gesture that ultimately insinuates itself into our life. Wittgenstein conceives music as a mode of expression, a path leading from the world of our thoughts and feelings, which in itself is not yet music, toward a gesture which is no longer music, but which belongs to the world of thoughts and feelings. A melody can be located at this crossroads of music, language and the world, and is understood in reciprocal action with language. Musical gesture insinuates itself into our life, for, like a human face, it speaks of and reflects our "knowledge of mankind," and it is ultimately understood only against the background of "the bustle of life," as Wittgenstein calls it. I also argue that Wittgenstein's discussion of musical understanding suggests an important model, albeit not an exclusive one, for understanding language. The musicality of language points first and foremost at the way we use words in the vertically complex language game of expression, and at the intransitive understanding that goes with it. Throughout the dissertation I address a number of unique topics that have rarely, if ever, been investigated in this context. These include inter alia Wittgenstein's 1912-1913 experiments on the perception of rhythm, Oswald Spengler's influence on Wittgenstein's remarks on music, Wittgenstein's reaction to Heinrich Schenker's view of music, and the complex, elusive relation between Wittgenstein's later philosophical views and Arnold Schoenberg's dodecaphonic music. (shrink)

By denying the idea of an unprejudiced and presuppositionless reason and his assertion of a fundamental belief that underlies every performance of reason, Jacobi provoked both the German Enlighteners and the representatives of German Idealism. The paper tries to demonstrate the systematic importance of this provocation. To this end, it emphasizes Jacobi’s anticipation of Fichte’s and Schelling’s distinction between a negative (purely rational) and a positive philosophy. In particular, this study focuses on the idea of the self-annihilation of pure reason (...) in its consequent self-realization. (shrink)

Heinrich Heine had not only many places of residence during his years in Germany, but he also made numerous journeys throughout Europe. Thus, during his time in France, he got to know the country substantially better and furthermore he would have liked to undertake a detour to Spain. Since his student days, Spain was for him as a German Jew the epitome of a Jewish- Christian-Islamic symbiosis despite many differences and difficulties. He slipped into the role of the Moors (...) to express his own outsider role within the German Christian majority society. Heine admired the great Jewish achievements and remained critical of Christian claims, although he had become a Protestant after being baptized at the end of his law studies. His tragedy Almansor, poems from the Buch der Lieder, texts in prose and epic poems from the Parisian years as well as in his literary bequest and above all the last collection of poems called Romanzero with their moving “Spanish” texts, namely the stories about Jews, Christians and Muslims, are the most important poetic evidences of religious coexistence and its problems. (shrink)

Einleitung.--Die begriffliche Erkenntniss der Körperwelt.--Natur und Geist.--Natur und Geschichte.--Die historische Begriffsbildung.--Naturphilosophie und Geschichts-Philosophie.

Christian Heinrich Arthur Drews (1865 - 1935) war ein deutscher Philosoph, Schriftsteller und wichtiger Vertreter des deutschen Monismus. Während seiner Laufbahn schrieb er über die Geschichte der Philosophie, Religionen und Mythologie. Er provoziert oft Streit wegen seiner unorthodoxen Ideen über Religion und teilweise wegen seiner Angriffe auf Nietzsche und seiner leidenschaftlichen Unterstützung von Wagner. Drews gehört zu den bekanntesten deutschen Bestreitern der Existenz eines historischen Jesus. Er faßt das Problem der Religion als ein wesentlich methaphysisches auf und vertritt den (...) Standpunkt des Pantheismus gegenüber dem Theismus der bestehenden Religionen. Das vorliegende Buch, das Drews als eine philosophische Untersuchung über das Wesen der Religion untertitelt, ist sein systematisches Hauptwerk, das sich besonders gegen die herrschende Richtung der protestantischen Theologie wendet. Diese verwirft das christliche Dogma und etabliert eine historisch-hermeneutische Christentumwissenschaft, in der Jesus zum Prototyp der Individualität erhoben wird. Er zeigt, daß eine Weiterentwicklung der Religion und eine Gesundung der religiösen Zustände nicht durch ein Zurückschrauben der bisherigen Entwicklung zu ihrem Ausgangspunkt, sondern durch Fortbildung der in jenen enthaltenen Keime aus dem innersten Wesen der Religion heraus möglich ist. Sorgfältig bearbeiteter Nachdruck der Originalausgabe von 1906. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 122.4 (2001) 527-531 [Access article in PDF] A Virgilian Crux: Aeneid 8.342-43 Neil Adkin When Evander conducts Aeneas around the future site of Rome, the objects of interest he points out to his guest include the following: "hinc lucum ingentem, quem Romulus acer asylum / rettulit, et gelida monstrat sub rupe Lupercal" (8.342-43). John Conington (1883, 119) complained that rettulit had "not been satisfactorily explained." (...) A century later, Gerhard Binder (1971, 118 with n. 27) repeated the complaint: "Über Vergils rettulit ist viel gerätselt worden." Binder's study was then followed by the unprecedented appearance of three different commentaries on this book of the Aeneid in three successive years. 1 None of them was however able to offer a satisfactory explanation of rettulit: the latest discussion of this passage is obliged to reiterate Conington's original complaint. 2 The purpose of the present article is to suggest a possible solution to this vexatious and long-standing crux.Servius Danielis was himself perplexed by this Virgilian passage, for which he felt the need to offer two alternative explanations: "retulit aut restituit aut nominavit" (Aen. 8.342). The second of these was accepted by Heyne (1833, 221: "retulit est appellavit"); however Conington rightly objected that there is no evidence for such a meaning of referre. The first exegesis proposed by Servius has on the other hand found widespread support. 3 It must however be pointed out that those who accept the equation of referre with restituere appear to have forgotten that the object of rettulit is not asylum, but lucum: while the "re-establishment" of an asylum makes excellent sense, the same can hardly be said of "re-establishing" a grove of trees. Servius himself detected an allusion to the asylum founded at Athens by the Heraclidae: "ideo ergo ait 'quod Romulus acer asylum retulit,' hoc est fecit ad imitationem [End Page 527] Atheniensis asyli" (Aen. 8.342). This interpretation of referre as signifying "to reproduce from a model" has similarly been widely accepted. 4 Such a construe is however open to the same objection that can be raised against restituere: while this rendering would have been admirably suited to asylum as direct object, the notion of "reproducing" a grove "from a model" is likewise far less satisfactory. 5 In support of both these explications it has been customary to adduce Aeneid 5.596-98: "hunc morem cursus atque haec certamina primus / Ascanius, Longam muris cum cingeret Albam, / rettulit." The supposed parallel is however illusory, since here referre simply governs a direct object, whereas in book 8 the same verb is instead employed in conjunction with the predicative apposition asylum. K. W. Gransden's commentary on this latter book (1976, 129) accordingly proposed the novel rendering "instituted as," which was however rejected by P. T. Eden's postscript (1986, 439) to his own commentary as "emphatically not a meaning of refero." Eden's commentary itself had taken rettulit as equivalent to reddidit. 6 This view that referre is here being used in the sense of "to render" had already been tentatively advanced by Conington himself; it too has received a certain measure of support. 7 In his latest contribution to the debate, however, Eden (1986, 440) changes his mind and instead adopts the unsatisfactory notion of Fordyce's commentary that rettulit signifies "reproduced from a model." Eden's reason for this volte-face is the following: "even if... the construction here of referre with a double accusative is an analogical imitation of reddere with the same construction, it cannot therefore also be presumed to share its meaning." Perhaps it is nonetheless possible to indicate how this objection of Eden's can be circumvented by a novel hypothesis which would at last appear to provide a key to this troublesomely enigmatic text. [End Page 528]Quintilian (Inst. 8.6.37) illustrates the rhetorical figure of metalempsis or transumptio with a reference to Odyssey 15.299 where thoos ("quick") is employed in the sense of oxus ("sharp"). Heinrich Lausberg (1990, 295) explains the figure as follows: "Die... (shrink)

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