This study presents findings from an ontological and contextual determination of the concept of dignity. The study had a caritative and caring science perspective and a hermeneutical design. The aim of this study was to increase caring science knowledge of dignity and to gain a determination of dignity as a concept. Eriksson’s model for conceptual determination is made up of five part-studies. The ontological and contextual determination indicates that dignity can be understood as absolute dignity, the spiritual dimension characterized by (...) responsibility, freedom, duty, and service, and relative dignity, characterized by the bodily, external aesthetic dimension and the psychical, inner ethical dimension. Dignity exists in human beings both as absolute and relative dignity. (shrink)

This study presents findings from an ontological and contextual determination of the concept of dignity. The study had a caritative and caring science perspective and a hermeneutical design. The aim of this study was to increase caring science knowledge of dignity and to gain a determination of dignity as a concept. Eriksson’s model for conceptual determination is made up of five part-studies. The ontological and contextual determination indicates that dignity can be understood as absolute dignity, the spiritual dimension characterized by (...) responsibility, freedom, duty, and service, and relative dignity, characterized by the bodily, external aesthetic dimension and the psychical, inner ethical dimension. Dignity exists in human beings both as absolute and relative dignity. (shrink)

This study presents findings from an ontological and contextual determination of the concept of dignity. The study had a caritative and caring science perspective and a hermeneutical design. The aim of this study was to increase caring science knowledge of dignity and to gain a determination of dignity as a concept. Eriksson’s model for conceptual determination is made up of five part-studies. The ontological and contextual determination indicates that dignity can be understood as absolute dignity, the spiritual dimension characterized by (...) responsibility, freedom, duty, and service, and relative dignity, characterized by the bodily, external aesthetic dimension and the psychical, inner ethical dimension. Dignity exists in human beings both as absolute and relative dignity. (shrink)

The aim of this study was to understand how mothers experienced midwives' uncaring behaviour and actions during birth. Sixty-seven first-time mothers took part in the study, in which data were collected through interview. The interview text was analysed using hermeneutic text analysis. Nearly half of the mothers interviewed (n = 32) said that midwives did not care for them. The findings show that midwives' behaviour was humiliating when they ignored mothers and held them in contempt. The mothers felt further humiliated (...) when the midwives did not believe them, treated their bodies in a careless manner and tended to put blame on them. Through their behaviour and actions, some midwives have shown that they no longer have a caring attitude as an element of their professional practice and that they have ignored ethics by offending mothers' sense of dignity. (shrink)

How can we rethink anthropology beyond itself? In this book, twenty-one artists, anthropologists, and curators grapple with how anthropology has been formulated, thought, and practised 'elsewhere' and 'otherwise'. They do so by unfolding ethnographic case studies from Belgium, France, Germany, Italy, the Netherlands, and Poland - and through conversations that expand these geographies and genealogies of contemporary exhibition making. This collection considers where and how anthropology is troubled, mobilised, and rendered meaningful. 'Across Anthropology' charts new ground by analysing the convergences (...) of museums, curatorial practice, and Europe's reckoning with its colonial legacies. Situated amid resurgent debates on nationalism and identity politics, this book addresses scholars and practitioners in fields spanning the arts, social sciences, humanities, and curatorial studies."--Page 4 of cover. (shrink)

Der Band untersucht den Beitrag Pierre Bourdieus fur das politische Denken. Langst als der grosse Klassiker der Soziologie und Gesellschaftstheorie unserer Zeit anerkannt, ist Bourdieu in seiner Bedeutung fur politische Theorie wie politische Wissenschaft noch kaum gewurdigt. Die Frage des Staates und der Politik hangt direkt mit derjenigen der symbolischen Gewalt zusammen (und damit auch mit der Frage nach dem politischen Wert von politischer Wissenschaft, welche dann nicht mehr nur als Aufklarung, sondern auch als Kampf verstanden werden kann), welche Bourdieu (...) zufolge eben vom Staat "monopolisiert" wird. So ware der eigentlich politische Kampf der Kampf um die Hegemonie oder, wie Bourdieu es ausdruckt, um die legitime Sichtweise der sozialen Welt - um die "Soziodizee," die "Legitimation der sozialen Ordnung, wie sie ist." Der Begriff des Staates wird in Anlehnung an Max Webers Definition des Staatsbegriffs als Inhaber des Monopols nicht nur der legitimen physischen Gewaltsamkeit, sondern auch der legitimen symbolischen Gewalt konzeptualisiert. Mit Beitragen von: Klaus Dorre, Michael Hirsch, Stephan Lessenich, Wolfgang Ludwig-Mayerhofer, Marion Loffler, Jens Kastner, Philipp Rhein, Margareta Steinrucke, Rudiger Voigt und Loic Wacquant. (shrink)

Autonomous AI agents present transformative opportunities and significant governance challenges. Existing frameworks, such as the EU AI Act and the NIST AI Risk Management Framework, fall short of addressing the complexities of these agents, which are capable of independent decision-making, learning, and adaptation. To bridge these gaps, we propose the ETHOS (Ethical Technology and Holistic Oversight System) framework—a decentralized governance (DeGov) model leveraging Web3 technologies, including blockchain, smart contracts, and decentralized autonomous organizations (DAOs). ETHOS establishes a global registry for AI (...) agents, enabling dynamic risk classification, proportional oversight, and automated compliance monitoring through tools like soulbound tokens and zero-knowledge proofs. Furthermore, the framework incorporates decentralized justice systems for transparent dispute resolution and introduces AI-specific legal entities to manage limited liability, supported by mandatory insurance to ensure financial accountability and incentivize ethical design. By integrating philosophical principles of rationality, ethical grounding, and goal alignment, ETHOS aims to create a robust research agenda for promoting trust, transparency, and participatory governance. This innovative framework offers a scalable and inclusive strategy for regulating AI agents, balancing innovation with ethical responsibility to meet the demands of an AI-driven future. (shrink)

The argument consists of two main parts. First, it is shown that Augustine understood a people (populus) as a natural entity that is neither completely depraved (the city of Man) nor saintly (the city of God). While Augustine considered the city of God the true republic, he conceded that political bodies approximated its true justice and that they too deserve to be considered republics. This understanding is implicit in his reformulation of Cicero's definition of a people, and his reformulation maintains (...) the classical concept of political friendship. Second, for Augustine, a people can articulate itself through a republican mode. Neither a monarchy nor a pure democracy, Augustine understood a republic to include the functions of governors and governed (possibly being traded among different individuals), which means that a republic possesses democratic, aristocratic and monarchic parts. Augustine accounts for the monarchic part in his analysis of what in Rome was called the dictator, the office taken up by someone without formal political power and used to save the republic in crisis situations. (shrink)

Dance provides natural conditions for studying relationships between coordination patterns and human experience. von Zimmermann and colleagues investigate whether relatively simple or more complex forms of movement coordination are related to pro‐social experiences during group dance. They find that pro‐social experience depends on the degree to which movement patterns are distributed and diversified, but not the degree to which movement patterns are simply unitary.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Iwan Kirejewskij--Konstantin Leontjew--Wassilij Rosanow.--Viktor Nesmelow.--Jewgenij Trubezkoj.--Lew Schestow.

"The studies of which this book is the result have from the beginning been guided by and in the end confirmed the somewhat old-fashioned conviction of the author that it is human ideas which govern the development of human affairs," Hayek ...

A few years ago a book was published by Hannah Arendt with the title 'between Past and Future'. Many critics, especially in the USA, hailed this book — not ...

ZusammenfassungDie Arbeit diskutiert die These C. G. Hempels, dass allgemeine Gesetze in den Naturwissenschaften und in der Historie die selbe ‘theoretische Funktion’ innehaben. Zu diesem Zweck unterscheidet der Autor zwischen systembildenden und genetische Strukturen bildenden Wissenschaften, denen als Darstellungsformen die Theorienhierarchie und die Narration entsprechen. Diese beiden Grundformen der Organisation unseres Wissens über Tatsachen werden auf einen Unterschied in der Erklärungsweise zurückgeführt, der nicht logischer, sondern pragmatischer Natur ist. Es ist dies der Unterschied zwischen Subsumption und Zurechnung. Während bei der (...) systematischen Organisation des Wissens das zugrundeliegende Theoriengefüge die Bedingungen exakt festlegt, unter denen ein Faktum als erklärt anzusehen ist, fehlt eine solche erkenntnis‐leitende Funktion der Gesetze bei der genetischen Organisation.SummaryThis paper discusses C. G. Hempeľs contention according to which universal laws fulfil the same ‘theoretical function’ in Natural and Historical Science. To this end, the author differentiates between system‐building and genetically structured sciences. Their modes of presentation are respectively hierarchically ordered theory and narrative. These two basic ways of arranging our knowledge of facts are led back to a difference in explanation, of a pragmatic, not logical nature, that is, to the difference between Subsumption and Ascription. Whereas in the systematic organization of knowledge, the basic underlying theory sets the exact conditions, under which a fact can be described as explained, such an epistemological directive function of laws is not to be found in genetic organization. (shrink)

In der Diskussion metaethischer Fragen spielt das Humesche Gesetz eine wichtige Rolle, nach dem normative Aussagen, d.h. Aussagen über Gebote oder Werte, sich nicht aus deskriptiven Aussagen ableiten lassen. In dieser Arbeit wird das Gesetz präzise formuliert und bewiesen, und es wird seine Relevanz für eine Kritik naturalistischer ethischer Theorien erörtert.

After a general remark about Armstrong’s conception of ontology, I raise objections against this view and defend an alternative account of the connection between particulars and their properties, involving a kind of ontological dependence which is different from Armstrong’s necessary connection between particulars and their properties.

Ist wirklich unser ganzes Leben vorausbestimmtes, un entrinnbares Schicksal? Oder gibt es außer der mechanischen naturwissenschaftlichen Vorstellung der Welt noch eine andere Wirklichkeit, ohne daß ein unlösbarer Konflikt beider Anschauungsweisen besteht, die im Grunde jeden Menschen, den naiven wie den gelehrtesten, angehen. Der Widerspruch besteht, daß wir uns in unserem Denken und Handeln frei fühlen und damit eine Verantwortung tragen, auch wenn wir von unserem erbbedingten Charakter und von unserem Erleben beeinflußt sind, aber doch nicht unent rinnbar an diese uns (...) versklavt scheinen. Andererseits lehrt die klassische gesamte Naturwissenschaft, daß ganz wie in der klassischen Physik eine strenge, nirgends durchbrochene Kausalität uns beherrscht. Dieser Widerspruch hat mich seit meiner Jugend nie zur Ruhe kommen lassen. Das Weltbild des Arztes mußte seit dem Altertum an der Heilbestrebung des Organismus festhalten und mußte an die rettende Tat im ärztlichen Berufe glauben. Die klassische Physik schon im Altertum, aber noch weit bewußter seit der Renaissance, lehrt dogmatisch den mechanischen Ablauf allen Geschehens unter der absoluten Herrschaft des Kausal gesetzes. Immer, wenn ich mich wissenschaftlich zu äußern hatte, bin ich dem Weltbild des Arztes gefolgt, das soll gerade diese Schrift aufzeigen. Seit aber einige Physiker von der "klassischen" Physik zu einer "modernen" Physik üb- v gegangen sind, scheint zum erstenmal das fast zweieinhalb Jahrtausende währende Rätsel lösbar. (shrink)

During the Weimar Republic, Siegfried Kracauer established himself as a trenchant theorist of film, culture, and modernity, and he is now considered one of the key thinkers of the twentieth century. When he arrived in Manhattan aboard a crowded refugee ship in 1941, however, he was virtually unknown in the United States and had yet to write his best-known books, _From Caligari to Hitler_ and _Theory of Film_. Johannes von Moltke details the intricate ways in which the American intellectual and (...) political context shaped Kracauer’s seminal contributions to film studies and shows how, in turn, Kracauer’s American writings helped shape the emergent discipline. Using archival sources and detailed readings, von Moltke asks what it means to consider Kracauer as the New York Intellectual he became in the last quarter century of his life. Adopting a transatlantic perspective on Kracauer’s work, von Moltke demonstrates how he pursued questions in conversation with contemporary critics from Theodor Adorno to Hannah Arendt, from Clement Greenberg to Robert Warshow: questions about the origins of totalitarianism and the authoritarian personality; about high and low culture; about liberalism, democracy, and what it means to be human. From these wide-flung debates, Kracauer’s own voice emerges as that of an incisive cultural critic invested in a humanist understanding of the cinema. (shrink)