Hymnic poetry needs inspiration. In the ›Feiertagshymne‹, Hölderlin differentiates several historical stages (night, dawn, holiday), degrees (deficiency, favour, rapture) and representations of inspiration or enthusiasm. The poetological reflexion includes mediating figures (Semele, Dionysos, Christus) and models (Pindar, Klopstock). While the poem turns away from eschatological inspiration it projects, by the simile at the beginning, a gesture of exploration which is followed up later by Hölderlin’s last hymns. For those this poem is of fundamental significance.

Biographical note: Bernd Seidensticker, Freie Universität Berlin; Martin Vöhler, Freie Universität Berlin.

Publisher's description: The Phenomenology of Religious Life presents the text of Heidegger's important 1920621 lectures on religion. First published in 1995 as volume 60 of the Gesamtausgabe, the work reveals a young Heidegger searching for the striking language that eventually formed the mature expression of his thought. The volume consists of the famous lecture course "Introduction to the Phenomenology of Religion," a course on "Augustine and Neoplatonism," and notes for a course on "The Philosophical Foundations of Medieval Mysticism" that was (...) never delivered. Heidegger's engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in his later works. Here, Heidegger reveals an impressive display of theological knowledge, protecting Christian life experience from Greek philosophy and defending Paul against Nietzsche. The appearance of this first English translation marks a significant event in Heidegger scholarship and affords a unique look into his phenomenology. (shrink)

. This is thinking that is alive, always green.Ó ÑReview of Metaphysics ÒThis translation . . . enlarges our historical view of the probing advances in Heidegger's thought.Ó ÑInternational Studies in Philosophy This clear translation ...

He then argues that (1), (2) and (3) constitute an inconsistent triad as follows (1991, p. 15): Suppose (1) that Oscar knows a priori that he is thinking that water is wet. Then by (2), Oscar can simply deduce E, using premisses that are knowable a priori, including the premiss that he is thinking that water is wet. Since Oscar can deduce E from premisses that are knowable a priori, Oscar can know E itself a priori. But this contradicts (3), (...) the assumption that E cannot be known a priori. Hence (1), (2), and (3) are inconsistent. McKinsey’s conclusion is that ‘anti-individualism is inconsistent with privileged access’ (ibid.). (shrink)

Agent-based models (ABMs) are one of the main sources of evidence for decisions regarding mitigation and suppression measures against the spread of SARS-CoV-2. These models have not been previously included in the hierarchy of evidence put forth by the evidence-based medicine movement, which prioritizes those research methods that deliver results less susceptible to the risk of confounding. We point out the need to assess the quality of evidence delivered by ABMs and ask the question of what is the risk that (...) assumptions entertained in ABMs do not include all the key factors and make model predictions susceptible to the problem of confounding. (shrink)

A noted author defends his personal attitudes toward the fundamental issues of classical philosophy, discussing the awesome mystery surrounding science and life and explaining why he considers himself a theist.

In this extraordinary work Gilles Deleuze, the most renowned living philosopher in France, reflects on one of the figures of the past who has most influenced his own sweeping reconfiguration of the tasks of philosophy.Deleuze's brilliant text shows how current definitions of philosophy do not apply to Spinoza: a solitary thinker, he conceived of philosophy as an enterprise of liberation and radical demystification much as did Leibniz or, later Nietzsche. Spinoza confronts the grand philosophical problems that are still current today: (...) the comparative role of ontology, of epistemology, and of political anthropology.The goal of this book is to determine the rapport among the univocity of Being in the theory of substance; the production of truth and the genesis of sense in the theory of ideas; and practical joy and the selective organization of the passions in the theory of modes. (shrink)

This critical interpretation shows Derridian thought to be permeated by a semiology that reduces all meaning to the signification of signs thus challenging the philosophy of deconstruction at its roots.

In a world filled with “ambient violence”, public protest is a vital signal of shared discontent. The essential compulsion at the heart of protest, however, is conventionally not recognised for what it is: solidarity with those suffering injustices. Amid authorities’ often-fierce efforts to curtail gatherings of people whose experiences of injustice propel them into the streets, a sharp rise in public protests has been perceived since the early 2000s. Thousands of column inches dedicated to reporting on protests are rivalled in (...) volume only by the reams of academic theories produced around causes. Despite this overabundance of discourses, it often remains unclear what protest, at heart, constitutes. That is, what are we talking about when we talk about protest, and why does this question matter? In this paper I consider the constituent parts of protest formation in the abstract, including grievances, gestures, and tactics, among other. Developing these constituent parts reveals protest to be, first and foremost, a manifestation of a nonhegemonic ethical commitment to justice, requiring courage and coordination, and whose outcome is always contingent, that is, an act of love. I also reflect on the nature of protest as a direct political action that sits on a continuum that ranges from opposition politics to civil war. This continuum offers a graded view ranking expressions of discontent by severity of outcome. (shrink)

ZusammenfassungVor dem Hintergrund der medialen Debatte um die beiden Therwiler Schüler, die sich mit Verweis auf religiöse Gründe weigerten, ihrer Lehrerin die Hand zu reichen, strebten Politikerinnen und Politiker im Kanton Basel-Landschaft an, die dortige Verfassung zu ändern. Dabei wurde auf rechtliche und erinnerungskulturelle Diskurse aus dem Kulturkampf des 19. Jahrhunderts – und auf solche, die dazu Bezug nehmen – verwiesen. Diese Verweise werden in einem (partiellen) Close Reading des Kommentars zur geplanten (letztlich aber nicht realisierten) Änderung der basellandschaftlichen Kantonalverfassung (...) erörtert und in den konfligierenden Narrativen des liberalen und des konservativen Lagers verortet. Dabei wird der Kommentar als Dokument gelesen, in welchem spezifische Geschichtsbilder, politische Identitäten und das Recht als sozial konstruierte Entitäten verwoben werden – und in welchem spezifische Konstruktionen und Reifikationen von Identität und Alterität angelegt sind. (shrink)