Stellen Kondome einen potenten Schutz sowohl vor HIV als auch von anderen sexuell übertragbaren Infektionen (STIs) dar, und besteht außerdem ein barrierefreier Zugang zur HIV-Postexpositionsprophylaxe (PEP) (z. B. nach Kondom-Fatigue), muss präzise sondiert werden, wann die sich zunehmend etablierende HIV-Präexpositionsprophylaxe (PrEP) die bessere Wahl darstellt. Vor dem Hintergrund einer generalisierten everyone at risk-Annahme über MSM wird die PrEP zunehmend zu einem standard of care. Zwar kann kein Zweifel daran bestehen, dass dies für bestimmte MSM mit einem bestimmten Risikoprofil wünschenswert ist. (...) Es ist aber von Variabilitäten (z. B. casual condomless sex versus random condomless sex) auszugehen, die zur Vermeidung einer unverhältnismäßigen Medikalisierung berücksichtigt werden müssen. Im Spannungsfeld von hochpotenter HIV-Prävention und Medikalisierung insbesondere von Männern, die Sex mit Männern praktizieren, soll im Sinn einer Güterabwägung gefragt werden, wann genau eine PrEP (dauerhaft oder on demand) mehr Vorteile und weniger Nachteile bietet als der Gebrauch von Kondom oder PEP. Dazu gehört ein Fokus auf den aktuellen Stand der klinischen Forschung und ein Fokus auf die medizinethische Debatte. Die Medizingeschichte der Prävention und der HIV-Erkrankung erweist sich dabei als relevanter Erörterungszusammenhang für die weitgehend noch ausstehende ethische Untersuchung der PrEP. Methodisch basiert diese Arbeit auf einer Auswertung der interdisziplinären Fachliteratur über die HIV-Präexpositionsprophylaxe im Besonderen und über HIV-Prävention im Allgemeinen. Basierend auf den PRISMA (Prefered Reporting Items for Systematic Reviews and Meta-Analyses) Guidelines wurden aus der Datenbank PubMed/MEDLINE solche Studien ausgewählt, die die aktuelle klinische Praxis der PrEP oder eine medizinethische Diskussion der PrEP zum Gegenstand haben. Auf der Basis dieser Literatur erfolgt eine diskursive Erörterung und Abwägung der verfügbaren Pros und Cons zur PrEP. Präventionsmaßnahmen treten regelmäßig als ambivalente Instrumente der Gesundheitsförderung zwischen Liberalisierung und Restringierung des Individuums hervor. Insgesamt bietet daher die PrEP on demand gegenüber der kontinuierlichen PrEP im Sinne der Personalisierung die Option einer individuellen Anpassung an konkretes Risikoverhalten. Auch im Sinne einer Güterabwägung hat die PrEP gewichtige Vorteile gegenüber der kontinuierlichen PrEP und gegenüber einer PEP, wenn kein dauerhaft gleichhohes Risiko vorliegt. In dieser medizinethischen Untersuchung wird darauf hingewiesen, dass es sich bei MSM um eine heterogene Gruppe handelt, deren individuelles Sexualverhalten eine ebenfalls individualisierte HIV-Präventions-Strategie benötigt. Diese Studie argumentiert daher für ein stark personalisiertes decision making bei möglicher Indikation für eine PrEP bei MSM. Damit soll ein wesentlicher Faktor zur Vermeidung einer Medikalisierung von MSM dargestellt werden. (shrink)

Dit boek is een hommage aan de filosoof Hubert Dethier (°21 juli 1933), die we zeker in de rij kunnen plaatsen van denkers als Jaap Kruithof, Hans Achterhuis en Etienne Vermeersch. Deze hommage is geen chronologische biografie. Het is daarentegen wel een verhaal waarin het leven van Hubert Dethier verweven wordt met de geschiedenis van zijn denken. Een denken dat zich situeert in de tweede helft van de vorige eeuw en het begin van de huidige eeuw en zich (...) moeiteloos projecteert naar de toekomst. Ontegensprekelijk een woelige en gewelddadige periode, maar ook een tijdgewricht van hoop en verwachting van het “nieuwe”.0. (shrink)

The paper provides an analysis and interpretation of selected literary texts by Ewa Lipska, with particular focus on poems: 11 września 2001 [September 11th, 2001] and Kopalnia [The Mine]. In these metapoetic poems, Lipska makes use of jewellery imagery in order to emphasise the processuality of an act of creation, its ethical ambivalence, and its complex sources. The offered interpretations refer, among other things, to theses by Carl Gustav Jung and Pierre Marc de Biasi. Analysing the way in which the (...) poet uses motifs of gemstones and metaphors with a jewel – and also demonstrating strategies of the literary refining of poems – the author of this paper challenges the hypothesis of the end of the ‘goldsmith convention’ in contemporary Polish poetry. (shrink)

Religiose Vielfalt ist nicht erst eine Erscheinung der "westlichen Moderne". Vielmehr existierten schon in fruhen Zeiten und an verschiedenen Orten der Welt oft mehrere Religionen nebeneinander, sei es dass diese unterschiedlichen Ursprungs waren oder sich aufgrund divergierender Auffassungen der religiosen Akteure innerhalb einer gemeinsamen Tradition ausdifferenzierten. Nicht immer war und ist diese Koexistenz eine friedliche. Die Religion der anderen wird haufig als "deviant" wahrgenommen oder gar als "nonkonformistisch" stigmatisiert und sanktioniert, bis hin zur physischen Vernichtung der "Devianten". Im vorliegenden Band (...) gehen vierzehn ausgewiesene Wissenschaftler_innen aus den Fachgebieten Religionswissenschaft, Soziologie, Sinologie und Judaistik aus ihrer jeweiligen fachlichen Perspektive und anhand diverser Fallbeispiele aus Geschichte und Gegenwart der Frage nach, unter welchen Umstanden, aus welchen Grunden und mit welchen Folgen religiose Pluralitat als Problem wahrgenommen wird. Das Buch verbindet so systematische Fragestellungen mit empirischen Fallbeispielen und liefert damit eine ausgezeichnete Grundlage fur die Erforschung des gesellschaftlichen Umgangs mit religioser Pluralitat. (shrink)

For Descartes, knowledge exists as ideas in the mind that represent the world. In a radical critique, Hubert Dreyfus and Charles Taylor argue that knowledge consists of much more than the representations we formulate in our minds. They affirm our direct contact with reality—both the physical and the social world—and our shared understanding of it.

Les Presses universitaires de France ont publié, en 1994, une Encyclopédie universelle de philosophie, dans laquelle Hubert Mono Ndjana est présenté comme un spécialiste de la pensée des hommes politiques. Il avait en effet traduit en français Obiang Nguema Mbasogo en 1980 (Un Pari pour la liberté), publié un ouvrage en 1985 sur le chef d'Etat de son pays (L'Idée sociale chez Paul Biya), et deux autres sur la pensée et le pays de Kim Il Sung (Révolution et création (...) et Regard sur la Corée), en 1987. Sa pensée s'est également et abondamment préoccupée de la question du politique et des préoccupations épistémologiques. L'entretien que Jean-Philippe Nguemeta a eu le génie d'initier auprès d'Hubert Mono Ndjana permettra au lecteur d'avoir une vue synoptique de ce philosophe attentif, qui a passé toute sa vie à enseigner, sans négliger les grandes questions de son temps. Un décryptage exhaustif des énigmes de la civilisation, utile pour la culture générale et l'éducation... (shrink)

A Critique of Artificial Reason Hubert L. Dreyfus . HUBERT L. DREYFUS What Computers Still Can't Do Thi s One XZKQ-GSY-8KDG What. WHAT COMPUTERS STILL CAN'T DO Front Cover.

My purpose here is to describe a type of argument characterized by the fact that one of its premises is a directive—i.e. what is expressed by a directive sentence: a general instruction how to proceed or act. This directive premise brings an ostensive mechanism for the inclusion of visual or multimodal elements in an argument. If an argument is an invitation to inference, by using such a directive utterance the addresser is inviting the addressee to make an inference from an (...) image, not from a proposition. Hence I will call them arguments from ostension or from deixis. (shrink)

_Internet_ is een van de eerste boeken waarin het filosofische inzicht -van Plato tot Kierkegaard - betrokken wordt op het debat over de mogelijkheden en onmogelijkheden van het internet. Dreyfus laat zien dat de onstoffelijke, 'vrij zwevende' websurfer zijn oorsprong vindt in Descartes' scheiding van geest en lichaam, en hoe Kierkegaards inzichten in de opkomst van het moderne leespubliek vooruitlopen op de nieuwsgierige, maar elk risico vermijdende internet-junkie. Uitgaande van recente onderzoeken naar het isolement dat veel internetgebruikers ervaren, toont Dreyfus (...) aan hoe het internet, door zijn nadruk op privé-ervaringen, gebruikers berooft van wezenlijke, belichaamde vermogens zoals vertrouwen, stemmingen en betrokkenheid bij met anderen gedeelde lokale aangelegenheden. _Internet_ is verplichte kost voor iedereen die on line is en is geïnteressseerd in onze plaats in de 'e-revolutie'. (shrink)

Human intuition and perception are basic and essential phenomena of consciousness. As such, they will never be replicated by computers. This is the challenging notion of Hubert Dreyfus, Ph. D., archcritic of the artificial intelligence establishment. It's important to emphasize that he doesn't believe that AI is fundamentally impossible, only that the current research program is fatally flawed. Instead, he argues that to get a device (or devices) with human-like intelligence would require them to have a human-like being in (...) the world, which would require them to have bodies more or less like ours, and social acculturation (i.e. a society) more or less like ours. This helps to explain the practical problems in implementing artificial intelligence algorithms. (shrink)

For fifty years Hubert Dreyfus has done pioneering work which brings phenomenology and existentialism to bear on the philosophical and scientific study of the mind. This is a selection of his most influential essays, developing his critique of the representational model of the mind in analytical philosophy of mind and mainstream cognitive science.

This volume presents a selection of Hubert Dreyfus's pioneering work in bringing phenomenology and existentialism to bear on the philosophical and scientific study of the mind. Each of the thirteen essays interprets, develops, and extends the insights of his predecessors working in the European philosophical tradition. One of Dreyfus' central contributions to reading the historical canon of philosophy comes from his recognition that great philosophers help us to understand the -background practices- of a culture - the practices that shape (...) and embody our most basic understanding of ourselves and the things and situations we encounter in our world. Background practices are all too often overlooked completely, or else their importance is misunderstood. Each chapter in this volume shows in one way or another how a broad range of philosophical topics can only be properly understood when we recognize how they are grounded in the background practices that shape our lives and give meaning to our activities, our tasks, our normative commitments, our aims and our goals. (shrink)

Martin Heidegger's major work, Being and Time, is usually considered the culminating work in a tradition called existential philosophy. The first person to call himself an existential thinker was Soren Kierkegaard, and his influence is clearly evident in Heidegger's thought. Existential thinking rejects the traditional philosophical view, that goes back to Plato at least, that philosophy must be done from a detached, disinterested point of view. Kierkegaard argues that our primary access to reality is through our involved action. The way (...) things show up for a detached thinker is a partial and distorted version of the way things show up to a committed individual. (shrink)

Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty's Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are “stored”, not as representations in the mind, (...) but as dispositions to respond to the solicitations of situations in the world. A phenomenology of skill acquisition confirms that, as one acquires expertise, the acquired know-how is experienced as finer and finer discriminations of situations paired with the appropriate response to each. Maximal grip names the body's tendency to refine its responses so as to bring the current situation closer to an optimal gestalt. Thus, successful learning and action do not require propositional mental representations. They do not require semantically interpretable brain representations either.Simulated neural networks exhibit crucial structural features of the intentional arc, and Walter Freeman's account of the brain dynamics underlying perception and action is structurally isomorphic with Merleau-Ponty's account of the way a skilled agent is led by the situation to move towards obtaining a maximal grip. (shrink)

This book is the first to provide a sustained, coherent analysis of Foucault's work as a whole. To demonstrate the sense in which Foucault's work is beyond structuralism and hermeneutics, the authors unfold a careful, analytical exposition of his oeuvre. They argue that during the of Foucault's work became a sustained and largely successful effort to develop a new method - "interpretative analytics" - capable of explaining both the logic of structuralism's claim to be an objective science and the apparent (...) validity of the hermeneutical counterclaim that the human sciences can proceed only by understanding the deepest meaning of the subject and his tradition. (shrink)

It is generally argued that if the wave-function in the de Broglie–Bohm theory is a physical field, it must be a field in configuration space. Nevertheless, it is possible to interpret the wave-function as a multi-field in three-dimensional space. This approach hasn’t received the attention yet it really deserves. The aim of this paper is threefold: first, we show that the wave-function is naturally and straightforwardly construed as a multi-field; second, we show why this interpretation is superior to other interpretations (...) discussed in the literature; third, we clarify common misconceptions. (shrink)

A l'origine, non pas une inspiration, une illumination, un don, mais une émotion de l'enfance, toujours simple, parfois banale, jamais anodine. Cette émotion, chacun peut l'éprouver. Pourquoi certains basculent-ils dans la création? Quel rôle a joué leur entourage? Comment entretiennent-ils leur flamme? Et jusqu'où sont-ils prêts à aller? Fidèle à sa méthode croisant science et entretiens approfondis, Hubert Ripoll a rencontré pour ce livre 24 créateurs, de tous horizons, tous et toutes consacrés, parmi lesquels Enki Bilal, Yves Bonnefoy, Claude (...) Lelouch, Gérald Passédat, Fabienne Verdier, Angelin Preljocaj... (shrink)

Because Bertrand Russell adopted much of the logical symbolism of Peano, because Russell always had a high regard for the great Italian mathematician, and because Russell held the logicist thesis so strongly, many English-speaking mathematicians have been led to classify Peano as a logicist, or at least as a forerunner of the logicist school. An attempt is made here to deny this by showing that Peano's primary interest was in axiomatics, that he never used the mathematical logic developed by him (...) for the reduction of mathematical concepts to logical concepts, and that, instead, he denied the validity of such a reduction. (shrink)

First Published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

In previous work I urged that the perceptual experience we rational animals enjoy is informed by capacities that belong to our rationality, and - in passing - that something similar holds for our intentional action. In his Presidential Address, Hubert Dreyfus argued that I thereby embraced a myth, "the Myth of the Mental". According to Dreyfus, I cannot accommodate the phenomenology of unreflective bodily coping, and its importance as a background for the conceptual capacities exercised in reflective intellectual activity. (...) My paper responds to this accusation. Dreyfus misreads my invocation of Aristotle, and is thereby led to suppose, wrongly, that I conceive rationality as detached, brought to bear on practical predicaments from a standpoint other than one of immersion in them. I urge that even unreflective bodily coping, on the part of rational animals, is informed by their rationality. Dreyfus mentions Heidegger’s distinction, which is picked up by Gadamer, between being oriented towards the world and merely inhabiting an environment. But he sets it aside, whereas it is crucial for the issue between us. Engaged bodily coping involves responsiveness to affordances, and responsiveness to affordances on the part of rational animals belongs to their relation to the world. I explain how the idea that conceptual capacities are actualized in our perceptual experience is connected with the thought that our perceptual experience opens us to the world. Finally, I suggest that the real myth in this area is the conception of rationality underlying Dreyfus’s resistance to my picture. (shrink)

The article discusses the connection between theory formation and historical research in the study of religion. It presupposes that the study of religion is conceived of as an empirical discipline. The empirical basis of theories is provided primarily by historical research, including research in the very recent past, that is, the present time. Research in the history of religions, therefore, is an indispensable part of the study of religion. However, in recent discussions on the methods, aims, and theoretical presuppositions of (...) the discipline, research in the history of religions largely is ignored. To shed some light on this blind spot, the article builds on the philosophy of science of Critical Realism. While the first part deals with the role of historical research in theoretical discourses of the discipline, the second part explains fundamental ontological and epistemological positions of Critical Realism and their implications for empirical research. On this basis, some methodological problems of theory formation in the study of religion are discussed in the third part. In particular, it is argued that it is impossible to validate empirically theories of religion that aim to explain what religion is. The concluding part sketches ways of theory formation in the study of religion that does not take religion as the explanandum but as the theoretical perspective that guides research. (shrink)

The debate on the a fortiori and the universal that took place between April 1914 and April 1919 in the journal Mind has a double interest for argumentation theorists. First, the discussion is an example of a philosophical polylogue that exhibits the characteristics of a quasi-engaged dialogue (Blair Blair, J. A. (2012 [1998]). “The Limits of the Dialogue Model of Argument”. Argumentation 12, pp. 325–339. Reprinted in J.A. Blair, Groundwork in the Theory of Argumentation, pp. 231–244. Dordrecht: Springer, 2012.), confirming (...) Blair’s hypothesis that journal papers and scholarly monographs can be analyzed as turns in non-engaged or quasi-engaged dialogues. It could be said that philosophical argumentation is dialectical but not dialogical. Second, the debate is a discussion in argumentation theory. Generalism in the theory of argument claims that the very possibility of arguing depends on a suitable supply of general rules that specify what kinds of conclusions can be drawn from what kinds of data, while particularism denies this. Although the terminology may be alien, I will also show that the debate on the a fortiori and the universal was a debate on generalism and particularism. (shrink)

Essays discuss the themes of worldliness, affectedness, understanding, and the care-structure found in Heidegger's work on the nature of existence.

The first part of my investigation of the Christian love command and biological research on altruism is organized around three key themes whose different forms both in the theological and in the sociobiological context are investigated: The awareness of expanding inclusiveness concerns the issue of extending love or altruistic behavior beyond the most immediate neighbor, even to enemies. The awareness of excessive demand concerns the question of the ability of the human being, to fulfill an excessive demand placed by the (...) command of love or by altruistic admonitions. Threshold awareness finally concerns the question whether love or altruism constitutes a step on the way to a “new human” and a “new world.”In the second part I introduce two models for the relationship between Christian religion or theology and sociobiology. The model by Ralph Wendell Burhoe is characterized by a functional approach toward religion, which is the crucial factor within culture for motivating human beings to act altruistically toward nonrelated individuals. This functional analysis of religion is a constructive contribution to a scientific description of the world. The other model, by Philip Hefner, is theologically oriented and emphasizes the intrinsic character of altruistic love, which has its origin in God and whose anthropological preconditions are elucidated in sociobiological research.The goal of this investigation is to show that a better mutual understanding is preferable to a total incorporation of the investigated domains into each other. (shrink)

Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty's Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are stored, not as representations in the mind, (...) but as dispositions to respond to the solicitations of situations in the world. A phenomenology of skill acquisition confirms that, as one acquires expertise, the acquired know-how is experienced as finer and finer discriminations of situations paired with the appropriate response to each. Maximal grip names the body's tendency to refine its responses so as to bring the current situation closer to an optimal gestalt. Thus, successful learning and action do not require propositional mental representations. They do not require semantically interpretable brain representations either.Simulated neural networks exhibit crucial structural features of the intentional arc, and Walter Freeman's account of the brain dynamics underlying perception and action is structurally isomorphic with Merleau-Ponty's account of the way a skilled agent is led by the situation to move towards obtaining a maximal grip. (shrink)

McDowell's claim that "in mature human beings, embodied coping is permeated with mindedness",1 suggests a new version of the mentalist myth which, like the others, is untrue to the phenomenon. The phenomena show that embodied skills, when we are fully absorbed in enacting them, have a kind of non-mental content that is non-conceptual, non-propositional, non-rational and non-linguistic. This is not to deny that we can monitor our activity while performing it. For solving problems, learning a new skill, receiving coaching, and (...) so forth, such monitoring is invaluable. But monitoring what we are doing as we are doing it degrades performance to at best competence. On McDowell's view, there is no way to account for such a degradation in performance since the same sort of content would be involved whether we were fully absorbed in or paying attention to what we were doing. McDowell claims that it is an advantage of his conceptualism that it avoids any foundationalist attempt to build up the objective world on the basis of an indubitable Given or any other ground-floor experience. And, indeed, if the world is all that is the case and our minds are unproblematically open to it, all experience is on the same footing. But one must distinguish motor intentionality, and the interrelated solicitations our coping body is intertwined with, from conceptual intentionality and the world of propositional structures it opens onto. The existential phenomenologist can then agree with McDowell in rejecting traditional foundationalisms, while yet affirming and describing the ground-floor role of motor intentionality in providing the support on which all forms of conceptual intentionality are based. (shrink)

What does it take to understand a phenomenon ideally, or to the highest conceivable extent? In this paper, we answer this question by arguing for five necessary conditions for ideal understanding: (i) representational accuracy, (ii) intelligibility, (iii) truth, (iv) reasonable endorsement, and (v) fitting. Even if one disagrees that there is some form of ideal understanding, these five conditions can be regarded as sufficient conditions for a particularly deep level of understanding. We then argue that grasping, novel predictions, and transparency (...) are not reasonable conditions for ideal understanding. (shrink)