Most of the processes subsumed under »digitalization« have in common that they permit switching and simultaneity of sender and recipient roles over a broad range of communications. Preeminently, such communications provide and process information. However, the progress of digitalization in modern lifeworlds is not primarily driven by the development of digital technology. Digital technology is but the appropriate medium for enabling the exchange of the respective formats of information. Its thrust is embedded in a cumulative history of translation of analogue (...) world-relations into such formats of information and, moreover, the progressive transformation of reality in data-structures that can be digitally mapped and controlled. Such structures are attractive because they render our access to and handling of reality more secure and more predictable. Yet they also engender increasing helplessness and discontentment at the boundaries of the digitally controllable world. (shrink)

Für die Ästhetik des 18. Jahrhunderts bezeichnet G.E. Lessings Laokoon: oder über die Grenzen der Mahlerey und Poesie (1766) einen markanten Höhe- und Wendepunkt. In Dichtung und Wahrheit äußert sich Goethe rückblickend: "Man muß Jüngling sein, um sich zu vergegenwärtigen, welche Wirkung Lessings Laokoon auf uns ausübte, indem dieses Werk uns aus der Region eines kümmerlichen Anschauens in die freien Gefilde des Gedankens hinriß. Das so lange mißverstandene ut pictura poesis war auf einmal beseitigt, der Unterschied der bildenden und Redekünste (...) klar, die Gipfel beider erschienen nun getrennt, wie nah ihre Basen auch zusammenstoßen mochten." Der Band verfolgt das Anliegen, im interdisziplinären Dialog die produktive Offenheit dieser 'unordentlichen Collectanea' (Laokoon, Vorrede) als konstitutives Element der Lessing'schen Ästhetik neu herauszuarbeiten. Lessing will keine systematische Ästhetik vorlegen, sondern 'fermenta cognitionis', die in ihrer Summe jedoch nichts weniger als ein umfassendes Panorama der ästhetischen, kunst- und kulturhistorischen Problemlagen der Zeit bieten. (shrink)

ExcerptCosmopolitan world society is a successful and widely shared political project. It is shared by decision makers pursuing liberal agendas of democratization and prosperity while prosecuting criminal and terrorist deviance. It is also shared by leading social thinkers, such as Ulrich Beck, Manuel Castells, Francis Fukuyama, David Held, and Niklas Luhmann. Even the proverbial “man on the street” shares the vision of cosmopolitan world society when (s)he refuses to interpret deviance from “universal” values in any terms other than greed or (...) insanity. Overall, the liberal vision of cosmopolitan world society runs somewhat like this. Globalization and global governance lead from…. (shrink)

O bem-estar pessoal de adolescentes é um tema de crescente interesse na literatura científica, especialmente quando se considera a escassez de artigos que considerem o ponto de vista dos adolescentes. Este estudo busca analisar relações entre bem-estar pessoal de pais e filhos e seus valores aspirad..

Modern sciences produce knowledge and findings which improve technological advance and our quality of life in every regard. But do the sciences also provide us with a genuine knowledge about the world in the sense of giving us insights into that which is taking place? This book traces the most important approaches, which have in past decades attempted to make intelligible the contemporary forms of scientific research and progress. The book suggests a new approach for a philosophy of science fit (...) for the 21st century. This new approach brings together and unites the various competing trends, from the philosophy of science to the sociology of science. Based on the findings the book discusses whether the sciences do in fact follow 'scientific' methods in order to reach their successes and whether what they produce can be considered 'knowledge' for us as individuals and for society at large. The discussion also asks whether philosophy itself is a science that produces knowledge"--Page 4. (shrink)

RESUMEN En el libro X de la Metafísica se trazan las líneas generales de una henología. La reconstrucción de la argumentación debe hacerse desde dos pilares fundamentales: (a) la guía de problemas o aporías que proporciona el libro iii y (b) el proyecto ontológico anunciado en el libro iv, donde se señala la relación entre ontología y henología. El rasgo fundamental de dicha henología sería su subordinación a la ontología. El artículo argumenta que para Aristóteles el rol de la henología (...) es ante todo destructivo, pues con dicha doctrina se pretende establecer -ante todo- la imposibilidad de considerar al "uno" (τὸ ἓν) como principio de los entes. ABSTRACT In the Metaphysics, especially in Book X, are drawn the general lines of a henology. For the proper understanding of this doctrine it is necessary to reconstruct its argumentation from two fundamental basis: (a) the guide of puzzles or aporias that book iii provides and (b) the ontological project announced in book IV where the relationship between ontology and henology is indicated. Once the explanations of Book X are framed a theory about unity (τὸ ἓν) can be systematically assembled, whose fundamental feature would be the following: henology as a science is a subordinate part of ontology. The role of henology is for Aristotle primarily destructive, that is, with this doctrine it is intended to establish the impossibility of considering the 'one' (τὸ ἓν) as a principle of the entities. (shrink)

In this paper we will reflect on some anti-capitalist components that we will find in certain romantic writers, considering the possibility that this anti-bourgeois tension configures one of the most essential aspects of the romantic criticism of the present. We try to find out if the contents of that romantic “criticism” were collected or assimilated, to a certain extent, by Marx and Engels. And, in the same way, to check if we can still find them in some relevant figures of (...) the Marxist tradition. (shrink)

Wie ist es moglich, dass der Mensch als freiwilliger Urheber seiner Handlungen - seien sie moralisch gut oder bose - angesehen werden kann? Die Studie verfolgt historisch-systematisch verschiedene im Ausgang von Kant hervorgebrachte Antworten auf diese Frage - bei Karl Leonhard Reinhold, Friedrich Schiller, Johann Gottlieb Fichte und Friedrich Wilhelm Joseph Schelling. Die Studie zeigt, dass diese Freiheitsdebatte in einer grosseren Tradition von Entwurfen willentlicher Selbstbestimmung steht, die sich uber Leibniz, Duns Scotus und Thomas von Aquin bis hin (...) zu Augustinus zuruckverfolgen lassen und im Begriff des liberum arbitrium voluntatis, einer reflektierten und moralisch qualifizierten Entscheidungsfreiheit, ihren systematischen Bezugspunkt haben. (shrink)

The questions inherent to the relationship between time and freedom reach their maturity in the works of Hegel and Schelling. In this article, we will attend particularly to the latter since the way opened by his "Investigations on the essence of human freedom" derives quite clearly into the successive attempts of exposition of a system of time in the "Ages of the World" and in the Lessons of München . Following Schelling's development, then, we will try to understand why in (...) the post-Kantian idealism the search for a philosophy of the spirit as a system of freedom leads to treat "time" not only as an a priori intuition of sensibility but as an inherent determination of the absolute, and in that sense, why in Schelling's thought system of freedom and system of time are equivalent to the exposition of the absolute.Las cuestiones inherentes a la relación entre tiempo y libertad alcanzan su madurez en las obras de Hegel y Schelling. En el presente artículo atenderemos de manera particular a este último, ya que el camino abierto por sus Investigaciones sobre la esencia de la libertad humana deriva con cierta claridad en los sucesivos intentos de exposición de un sistema del tiempo en las Edades del mundo y en las Lecciones de München . Siguiendo el desarrollo de Schelling, pues, intentaremos comprender por qué en el idealismo postkantiano la búsqueda de una filosofía del espíritu como sistema de la libertad conduce a tratar el "tiempo" ya no sólo como una intuición a priori de la sensibilidad sino como una determinación inherente al absoluto, y, en tal sentido, por qué en el pensamiento de Schelling sistema de la libertad y sistema del tiempo equivalen a la exposición del absoluto. (shrink)

SummaryFriedrich Hayek and Michael Polanyi corresponded with each other for the best part of thirty years. They had shared interests that included science, social science, economics, epistemology, history of ideas and political philosophy. Studying their correspondence and related writings, this article shows that Hayek and Polanyi were committed Liberals but with different understandings of liberty, the forces that endanger liberty, and the policies required to rescue it.

Philosophical discussions are the main focus of the Nietzsche-Studien. However, the reception of Nietzsche in other disciplines such as classical studies, literary studies or theology are also considered. The Nietzsche-Studien, therefore, serve not just the ideas of any one school or direction, but rather introduce various different approaches to interpreting Nietzsche. The yearbook publishes papers, essays, lectures, short articles, and reviews of selected publications about Nietzsche. Each volume is completed by a name index, an index of Nietzsche quotes and an (...) index of the reviewed or cited Nietzsche literature. (shrink)

Die Beitrage des Sammelbandes widmen sich aus theologisch-philosophischer Perspektive der historischen Rezeption und der systematischen Relevanz des Freiheitsstreits zwischen Martin Luther und Erasmus von Rotterdam. Im systematischen Zentrum steht das jeweilige freiheitstheoretische Verstandnis des Menschen, seiner epistemischen und voluntativen Vermogen und seines metaphysischen Ortes innerhalb der Schopfung, besonders sein Verhaltnis zu Gott. Aus historischer Perspektive wird die Rezeption von Luthers Freiheitsbegriff durch Leibniz, Kant, Hegel, Schelling und in der analytischen Philosophie untersucht. Mit Beitragen von Christine Axt-Piscalar, Frank Dettinger, Thomas Frisch, (...) Volker Gerhardt, Friedrich Hermanni, Amit Kravitz, Jorg Noller, Wolfhart Pannenberg, Birgit Recki, Georg Sans SJ, Ruben Schneider und Gunther Wenz. (shrink)

https://revistes.uab.cat/enrahonar/article/view/v37-miguel.

Schon unter rein historischem Aspekt muß es verwundern, daß die deutsche philosophische Forschung das Werk des englischen Dichters, Literaturkritikers und Philosophen Samuel Taylor Coleridge (1772-1834) nahezu aus den Augen verlor: Der Begründer der englischen Romantik und scharfe Kritiker des Empirismus seiner Landsleute stand in unmittelbarem Dialog mit den literarischen und philosophischen Exponenten des deutschen Idealismus und vertrat in seinem literarischen und essayistischen Werk eine unmittelbar aus der Auseinandersetzung mit Kant, Fichte und insbesondere Schelling hervorgegangene phil...

El título reproduce las famosas frases de Friedrich Nietzsche y Michel Foucault, quienes de manera alegórica postulaban el agotamiento de dos conceptos centrales que tuvieron larga y fructífera vida en la historia de la humanidad. Para Nietzsche la muerte de Dios es la pérdida de la capacidad ordenadora del mundo, sustentada en una verdad concebida como metafísica y en una moral judeo-cristiana, cuyas raíces las busca el filósofo en la Grecia de Sócrates y Platón.Según Foucault, con la “muerte de (...) Dios” devendría también la muerte de su asesino, el hombre como sujeto de verdad, pues en el siguiente siglo de postmodernidad no aparecerá el esperado Superhombre de Nietzsche, sino la cada vez más devaluada figura del hombre como categoría ontológica, cediendo su lugar central a la primacía del lenguaje. Así, el hombre sale de la posición central en tanto objeto de conocimiento, del saber racional, un desplazamiento del hombre a su sola condición de sujeto pensante y productor de discursos, ya no como privilegiado objeto de dicho pensamiento.Foucault reconoce que es Nietzsche quien inaugura ese cambio de eje. Foucault con su formulación sobre el discurso, el saber y el poder, nos lleva finalmente al punto focal de su investigación, la constitución del sujeto dentro de una sociedad disciplinaria. Nietzsche y Foucault nutren y forman las dos caras de la misma moneda que nos encadena a la economía de la vida. Los sujetos, en ejercicio de nuestra libertad, podemos –como sujetos constituidos- adscribirnos totalmente al orden normativo y la seguridad que nos brinda el ámbito social de pertenencia o podemos –como sujetos constituyentes- utilizar nuestro juicio y ejercer una reflexión crítica de esa sociedad a la que pertenecemos. (shrink)

This essay concentrates on the reception of Oswald Spengler's book, „Der Untergang des Abendlandes” by German Protestant theologians in the early 1920s, who were more susceptible to the influence of this book than were philosophers. Just after the First World War, for example, Werner Elert, Karl Heim and Ernst Troeltsch – not to mention Emanuel Hirsch, Friedrich Gogarten and others – had to cope with deeply interconnected crises in faith, church, theology and nation. Spengler's idea of cycles in history (...) seemed to help them understand Germany's 1918 defeat not as due to military exhaustion but to a sort of divine destiny. But it also gave hope that this destiny would help to overcome the crisis. The authors drew epon certain aspects of Spengler's thinking to establish their theory of Christianity. However, the influence of Spengler vanished soon enough. As a result, the story of his reception is an example of the struggle to locate Christianity within post-war German society. (shrink)

This chapter reconstructs Schiller’s ethics and moral philosophy, referring to his aesthetics and anthropology. After analyzing Schiller’s early philosophical writings, the chapter outlines Schiller’s ethical thought in his On Grace and Dignity (1793) and his On the Aesthetic Education of Man in a Series of Letters (1795). The chapter argues that Schiller’s ethics is complex: it comprises a perfectionist, a teleological, and an expressivist dimension, and can be interpreted as a kind of virtue ethics. In doing so, the chapter focuses (...) on Schiller’s conception of man, of will, of heautonomy, and of the aesthetic state. (shrink)