The article investigates how Diogenes of Oenoanda in his huge 2ndcent. AD Epicurean wall inscription deals with the control of fear. It argues for restoring the fragmentary title of Diogenes’Ethics–treatise with “feelings [of soul] and [body]”. In this way the importance given inEthicsto the evaluation of our feelings according to the Epicurean doctrine is reflected in the title. Diogenes in his introduction to the whole inscription lists up the control of irrational fears in the first place of achievements of Epicureanism. (...) The analysis of the relevant passages on hisEthicsresults in assigning fr. 47 III–IV and NF 137 to a subsection dealing with fear of pain from diseases which on the inscription must have followed fr. 48. Fear from gods is abundantly discussed in the recently combinedTheological Physics Sequence. The article argues, that this topic was not treated once more inEthics. Indeed, the “unclear fear” mentioned in fr. 35 (Ethics) refers, as a comparison with Epic.Ep. Hdt. 81–82 and Phld.De DisI shows, not to some sort of feeling triggered by wrong tales on gods, but to an irrational fear of death. (shrink)

First collection of essays entirely devoted to the inscription of Diogenes of Oinoanda. The texts of Diogenes of Oinoanda (2nd century AD) who invited his readers to an Epicurean life is the largest ancient inscription ever discovered. Over 70 new finds have increased the number of known wall blocks and fragments to nearly 300, offering new insights into Diogenes' distinctive presentation of philosophy. This collection of essays discusses the philosophical significance of these discoveries and is the first of this kind (...) entirely devoted to Diogenes of Oinoanda. Particular attention is paid to his philosophical aims and polemical strategies. Diogenes was apparently well aware of still ongoing philosophical debates, engaging in polemics against Presocratic philosophers, Platonics, and especially Stoics. His views about important issues like happiness, fear, old age, and the afterlife are explained on the bases of Epicurean physics and theology, ethics, politics, theory of knowledge, and psychology. (shrink)

El don y el presente del Espíritu de Dios son Dios mismo, que llama a nuestra vida a la plenitud desde su raíz. Desde una perspectiva bíblica, el Espíritu Santo es la donación que Dios nos hace. El origen de esta donación está en el rostro resplandeciente de Dios. Su finalidad en el Nuevo Testamento es culminar el único acontecimiento salvífico de Cristo. Cristo nos envía su Espíritu en virtud de su Cruz, criterio del discernimiento de los espíritus. La misión (...) del Espíritu Santo se expresa hoy por la teología de la vida actual y generalizada en sus diversos enfoques. Al enviarnos el Espíritu Santo, Dios nos revela su aceptación de la vida; al experimentarla en el horizonte de la nueva creación, nos sentimos estimulados a colaborar con esta nueva creación de tres maneras: en primer lugar, con la renovación del pueblo de Dios, creando una comunidad; en segundo lugar, con la renovación de los vivientes, haciendo una ecología salvadora; finalmente, con la renovación de la tierra, recuperando el respeto y la santidad de la tierra de Dios, en lugar de destruirla con una mentalidad instrumental e interesada. (shrink)

This chapter contains section titled: No Abstract.

Keine ausführliche Beschreibung für "Ockhams Weg zur Sozialphilosophie" verfügbar.

Rothacker’s concept of humanities is based on the cohesive idea of participation (»Teilhabe«; by perception, in tradition, in community) which is not modified in his works all over the years. His texts offer dimensions of ›characteristic form‹ (»geprägte Form«: J. W. Goethe, »Urworte. Orphisch«), which bind the style of life (»Lebensstil«) of individuals and nations. The structure of Rothacker’s approach allows modifications (for example in adressing national socialistic thought) without the necessity to rearrange the concept itself. Rothacker’s interpretation of ›characteristic (...) form‹ is founded on values concerning worthy cultural developments. (shrink)

Humanity is facing an ecological catastrophe. Culprits include a linear understanding of time which looks only to the future and the human belief in progress. This ideology has remained the same in the search for solutions; technological progress must provide the answer. However, the article argued that a green transformation is needed. Ecological justice is required. Not only the rights of humans but also of nature, the earth and animals should be respected. Ecological justice and social justice are connected. This (...) pertains to the rights of future generations to achieve a green transformation of urban life (Moltmann 2019:87).The article proposed three changes. Firstly, nature should no longer be seen and treated by humans as an object to be exploited but instead as a fellow subject in the green creation community. Secondly, humanity should be seen as embedded in this community of creation. Thirdly, a new cosmic spirituality with a deep respect for life and everything that lives is needed.Contribution: This article exposed and overturned the much taken-for-granted paradigm of progress towards the future that currently dominates humanity. It illustrated the consequences of this way of thinking. It proposed a radically different yet simple, spiritual and highly respectful alternative view of creation. (shrink)

Zusammenfassung Der Sportbeteiligung werden vielfach gesundheitsförderliche Potenziale zugesprochen. Im Mittelpunkt dieses Beitrags steht die Analyse des Substanzkonsums und des Ernährungsverhaltens. Vor dem Hintergrund eines stresstheoretischen Sozialisationsmodells werden gleichfalls personale und soziale Ressourcen berücksichtigt. Datengrundlage bilden Aussagen von 602 Jugendlichen zwischen 15 und 18 Jahren, die anhand eines standardisierten Erhebungsinstruments schriftlich befragt wurden. Die Datenauswertung erfolgte über Mittelwert-Vergleiche, multiple Regressionsanalysen und ein Strukturgleichungsmodell. Die Befunde spiegeln ein insgesamt eher ernüchterndes Ergebnis bezüglich der vermeintlichen Potenzialität des Sports wider. Lediglich für den Zigarettenkonsum (...) und eine hochwertige Ernährung lassen sich positive Zusammenhänge mit der Sportbeteiligung bestätigen. (shrink)

Keine ausführliche Beschreibung für "Zweifelhaftes im Corpus Aristotelicum" verfügbar.

Galileo did not develop a systematic methodology but rather a methodical form which represents an essential part of the development of modern scientific thought. Keywords to the methodical form of Galileo's thought are: 1) The geometrization of the sciences - this refers especially to the explication of the methodological priority of a theory of measurement. 2) Argomento ex suppositione, that is, the coupling of the originally proof-theoretical distinction between analysis and synthesis to elements of a methodology of empirical science. 3) (...) The axiomatic structure of mechanics that corresponds to the modern semantic theory conception and to constructivist conceptions of the philosophy of science. 4) A constructive concept of experience, which replaces the Aristotelian concept of a phenomenal experience in the construction of physics. (shrink)

The Greek inscription set up by the Epicurean philosopher Diogenes of Oinoanda, probably in the first half of the second century AD, is a document of extraordinary interest and importance. It is the longest inscription known from the ancient world, perhaps running to about 25,000 words, and the only one to give a detailed exposition of a philosophical system. Since 1884 a total of 299 pieces of the inscription have been found scattered about the ruins of Oinoanda in the mountains (...) of southwest Turkey - substantial finds, but still not even a third of the complete work. Of these fragments 76 were found in the ten years 2003-2012, all but one of them during a new epigraphical and architectural survey of Oinoanda directed by Martin Bachmann in 2007-2012. Jürgen Hammerstaedt and Martin Ferguson Smith recorded and edited the new finds. The present volume brings together all the articles in which they presented the new texts and revisions of "old" ones and described the survey. It contains also three new sections, including indices of Greek names and words. (shrink)

Here, for the first time in English, is volume one of Jurgen Habermas's long-awaited magnum opus: The Theory of Communicative Action. This pathbreaking work is guided by three interrelated concerns: to develop a concept of communicative rationality that is no longer tied to the subjective and individualistic premises of modern social and political theory; to construct a two-level concept of society that integrates the 'lifeworld' and 'system' paradigms; and to sketch out a critical theory of modernity that explains its sociopathologies (...) in a new way. Habermas approaches these tasks through a combination of conceptual analyses, systematic reflections, and critical reconstructions of such predecessors as Marx and Weber, Durkheim and Mead, Horkheimer and Adorno, Schutz and Parsons. Reason and the Rationalization of Society develops a sociological theory of action that stresses not its means-ends or teleological aspect, but the need to coordinate action socially via communication. In the introductory chapter Habermas sets out a powerful series of arguments on such foundational issues as cultural and historical relativism, the methodology of Verstehen, the inseparabilty of interpretation from critique. In addition to clarifying the normative foundations of critical social inquiry, this sets the stage for a systematic appropriation of Weber's theory of rationalization and its Marxist reception by Lukacs, Horkheimer and Adorno. This is an important book for degree students of philosophy, sociology and related subjects. (shrink)

In this important book, Jürgen Habermas takes up certain fundamental questions of philosophy. While much of his recent work has been concerned with issues of morality and law, in this new work Habermas returns to the traditional philosophical questions of truth, objectivity and reality which were at the centre of his earlier classic book _Knowledge and Human Interests_. In this new work Habermas returns to the traditional philosophical questions of truth, objectivity and reality. Habermas pursues these questions from the perspective (...) of his own formal pragmatic theory which is based on an analysis of speech acts and language use. He asks: How can the idea that our world exists independently of our attempts to describe it be reconciled with the insight that we can never reach reality without the mediation of language? Addresses the limits of philosophy and reassesses the relation between theory and practice from a ‘post-Marxist' perspective. (shrink)