In der Geschichte der Pädagogik treten immer wieder bestimmte typische Auffassungen von der Erziehung auf. Wenn sie auch selten in reiner Form verwirklicht sind; so ist es doch wichtig, sie zunächst einmal in reiner Form, als Idealtypen im Sinne Max Webers, herauszuarbeiten, gewissermaßen als Erziehungsmodelle durchzukonstruieren, um erst einmal eine Übersicht in der verwirrenden Fülle der pädagogischen Theorien zu gewinnen, und dann zu fragen, wie weit sie angemessen sind, wie weit sie einander ausschließen oder miteinander verträglich sind, wie weit sie (...) sich sogar ergänzen können oder müssen, um so ein angemessenes Bild von dem zu gewinnen, was tatsächlich in der Erziehung geschieht oder geschehen muss. (shrink)

The explanation versus understanding debate was important to the philosophy of thesocial sciences from the time of Dilthey and Weber through the work of Popper and Hempel.

Excerpt from Ideen zur Kulturphilosophie Jaerber philofophifche %eanlagung weicht ftarl bon Dem ab, wa man fich gewohnlich Darunter borftellt: er iit weber fpftematifch noch fritifch ftarf begabt. och befa er eben, wa Die auptbebingung fur alle sj)hilofophieren aumacht Da intuitioe efuhl fur Da ictp@ntfprechenbe in Den ingen. %ei feiner gefchichtphilofophifdyen 2lufgabe brachte Der 932angel an %egrifffpftematit auch einen wefentlichen %orteil mit fich: jebe %eftlegung auf ein 9ftem bedeutet eine Flaerengung De %erftanbniffe, einen ogmatimu. 82iemanb warnt einbringlicher al oethe bor (...) Diefem voreiligen 2lbe fchlieen, Dem %einbe Der lebenbigen @rfenntni. 93zit freier 55eweglichteit De eifte Durchforfcht Jaerber Die abelt; er geht Den ingen mit empfanglicher ecle nach, ohne fie herrifch unter eine Sbee 3u beugen. och entfpricht Dem %or teil auch mancher 92achteil. $die eigenen, prin5ipiellen e bauten, Die Doch Da tragende eruft Der 2lufuhrungen finb, entftehen bei ihm nicht in logifcher, fonfequenter @ntwialung, fonbern ergeben fich oft mehr gelegentlich bei Der arftellung eingelner fontreter $atfachen. 933enn fie Daher oft nicht gu einanber ftimmen wollen ober nicht fcharf oerfolgt werben, fo haben fie Doch wieber Den?bor5ug, gang unmittelbar und urfprunglid, au Der wirtlichen %elt hervorguwarhfm und nicht Durch Die Steflegion getrubt 5u fein. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Die Debatte über Inhalt, Begründung und Tragfähigkeit eines universalistischen Begriffs von Vernunft wird zunehmend zur zentralen Debatte der Philosophie. Hat die Tradition des ”okzidentalen Rationalismus“ (Max Weber) den Vernunftbegriff lediglich intern differenziert - in ”theoretische“ und ”praktische“ Vernunft (Kant), in ”Verstand“ und ”Vernunft“ (Hegel), in ”Zweckrationalität“ und ”Wertrationalität“ (Weber) -, so wurde im Lichte der Erfahrung zweier Weltkriege in diesem Jahrhundert mit der Kritik an der Irrationalität einer verselbständigten ”instrumentellen“ Vernunft (Horkheimer/Adorno) eine Dialektik skeptisch reflektiert die heute im (...) Zeichen einer ”radikalen Vernunftkritik“ diese Tradition als ganze in Frage gestellt hat: statt der ”zwanglosen Geltung von Vernunft“ nur Macht (Foucault), statt der ”einen“ Vernunft ein Plural von nicht mehr vermittelbaren Rationalitäten (MacIntyre, Lyotard), statt der ”Selbstbegründung“ nur kontingente Konventionen (Rorty), statt der ”Handlungsrationalität“ von Menschen die Rationalität sozialer Systeme (Luhmann), statt ”idealtypischer Rationalitätsstandards“ nur kontextrelative und fallspezifische Handlungsgründe (Toulmin). Der vorliegende Band, zu dem sechzehn angelsächsische und deutsche Philosophen beigetragen haben, widmet sich dieser Diskussion mit dem Ziel einer vertieften Bestandsaufnahme der Problemstellung. Darüber hinaus wird die Integrationskraft eines typologisch differenzierten, diskurstheoretischen Vernunftkonzepts erprobt. (Quelle: buchhandel.de). (shrink)

For Max Weber it was still a matter of course to understand the process of rationalization in occidental history as an outcrop of our modern world; and the classical writers of social theory have described the new reflective treatment of tradition and the differentiation of the spheres of life more exactly. In the fifties the “modernization” of societies was presented with neutral detachment, and Arnold Gehlen was able to maintain that rationalization in our “post-history” was proceeding in crystallized forms, (...) but was no longer able to make a creative critical appraisal of its own underlying suppositions. Subversive criticism tried to unmask reason as the will to power and was thus able to proclaim the post-modern age. It is the complicity between these conservative and anarchic forces that Habermas is here opposing, taking the project of modernity as something incomplete that is still waiting for completion. (shrink)

In pre-democratic – also pre-modern – times, religion had been at the centre of much of human life, filling the private as well as the public realm of people’s daily existence. However, with the change to democratic rule in major countries in the modern world (see, most influentially, Article 1 of the French Constitution after the French Revolution and the First Amendment to the Constitution of the United States, influencing all other democracies in their wake), religion has for the most (...) part reflexively been sidelined from public life. Or has it? Does religion not still hold a special place in law in democratic societies, but now in reverse? Firstly, whereas matters of religious faith had throughout the greater part of human history been included in matters of politics, it is now as a matter of course of law excluded, purposely so. Religion is thus still a ‘special case’, a unique aspect of humanity when compared to all other matters, in law as much as in politics and other aspects of public life. Secondly, in the post-secular cultural climate dawning across the world, matters of faith (religion, spirituality) are no longer as stringently excluded from public life, which impacts directly on how religion is touched upon in law, sociology, philosophy, music and other academic disciplines too. Our dawning post-secular age is bringing something new. Two scholars, who have been doing foundational work in this regard, have done so fully in parallel, not taking cognisance of the mutualities in their academic contributions. Otto in Munich, Germany, has been combining his two areas of expertise, the Pentateuch in the Hebrew Bible and the sociologist Max Weber, to indicate the trajectory through history of democratic impulses from Ancient Near Eastern founding documents into the current era. Benson in Sydney, Australia, has on his part been drawing on his expertise in law as practised in Canada and taught in Europe, South Africa and Australia to indicate how, in inclusively liberal democracies, law cannot justifiably be used to exclude religion from the public domain, as has been the usual modern case. Drawing together these parallel contributions, Lombaard places these initiatives within the emerging post-secular climate, which augurs a different way of being religious or non-religious, publicly as much as privately, in democratic societies in our time. (shrink)

Section one of this article gives the narrative background to the love affair between Otto Gross and Else Jaffé. Otto Gross took Freud's psychoanalytic method in a libertarian direction and he became an influential figure in German anarchist circles shortly before 1914. Else Jaffé was a leading figure in Heidelberg's academic community. Section 2 provides the first complete translation of the Gross-Jaffé letters. Section 3 contrasts the positions of Gross and Max Weber to Nietzsche and comments on (...) Else Jaffé's intermediate role. It was her person that contributed to the development of both men's thinking on the erotic. An appendix provides the transcription of the Gross-Jaffé correspondence in German. (shrink)

The two volumes under review are part of a renewed interest in the work of Otto Hintze. The volume edited by Andreas Anter and Hinnerk Bruhns concentrates on Hintze's theory of the state while the volume edited by Hans Joas and Wolfgang Neugebauer focuses on Hintze's historical writings. Together, these two volumes help expand the view that Hintze was a historian who only focused on Prussian history and contribute to a fuller understanding of the range of Hintze's scholarship.

Otto Hintze was an excellent example of the cultural turmoil that hit historical and political studies in the great crisis between nineteenth and twentieth centuries, with respect to the destiny of the European tradition and its projection in a political world dominated by new universalistic perspectives. Hintze moved thus between a historiography which was for long time attentive to the Prussian case – which he considered almost a paradigm of the modern State – and political science, in constant tension (...) with Weber’s contemporary foundation of a comprehensive sociology. The essay attempts to investigate the foundational question of legitimacy as the deepest and most innovative character of Hintze’s work. (shrink)

This essay seeks to alter our view of Max Weber by considering the ways that some scholars regarded Weber before his wife Marianne published her biography of her husband. By examining some of the writings by Karl Jaspers, Andreas Walther, Alexander von Schelting and Otto Hintze, we gain a more accurate picture of Max Weber as the person and scholar.

This paper investigates the question of which place in the history of political ideas may be assigned to the Constitutional Debate in Herodotus’ _Histories_, 3.80-82. It is shown that the Herodotean debate represents the earliest extant example of a social theory, in which a variety of distinctly social ordering principles are weighed against each other with normative arguments and in isolation from all sorts of divine authorisations. The article divides into three parts. The first part gives an account of the (...) theoretical predecessors to the classical social theory first evidenced in the Constitutional Debate. The second part consists of an exposition of the socio-intellectual progressions clustered in the Herodotean debate, focussing on developments in constitutional thinking and argumentative evolvement. The third part consists of a close reading of the argumentative and politico-social content of the Constitutional Debate. (shrink)

Vorwort von dr. H. Weber. -- Betrachtungen über das denken und träumen und über die Freudsche erklärung der träume. -- Die erstürmung des neuen Jerusalem: ein traum. -- über alpdrücken und Freudsche deutungen. -- Kurze bemerkungen über willensfreihet und erblichkeit. -- Spielleidenschaft. -- Körperbewegung, arbeit, ruhe und schalaf: Aussprüche in bezung auf ihren hygienischen und psychischen wert usw. -- Zur frage des therapeutischen fastens und der beschränkten nahrungsaufnahme. -- Eine betrachtung über den nutzen des schocks oder der aufnahme. -- (...) Eine betrafchtung über den autzen des schocks oder der "abwechslung" bei gewissen körperlichen und seelischen zuständen. -- Die ärztliche versorgung der allgemeinheit und ihre wahrscheinlichen folgen. -- Wirkungen und gegenwirkungen in der pathologie und therapie. -- Zur frage von selbsttätigen, lebenswichtigen, als ein sicherheitsventil anzusehenden wirkungen und gegenwirkungen bei erkrankungen. -- Über den circulus vitiosus bei krankheiten und über die anstrengungen der natur, ihn zu durchbrechen. -- Das teleologische bild des krebses und der neubildungen. -- Samuel Butlers anschauungen : Zellgedächtnis "mneme." -- Die "rechte" der völker im vergleich zu den "rechten" der einzelmenschen und die fragen zwischenstaatlicher schiedsgerichtshöfe. -- Grausamkeit, kriegsgreuel und greuelfabeln. -- Natur und Gott : Bemerkungen über "natur," lebensführung und pflicht vom entwicklungsgeschichtlichen standpunkt aus gesehen. (shrink)

O presente estudo tem por objetivo demonstrar uma via de interpretação na qual o conceito de Reconhecimento, como abordado por Axel Honneth a partir da obra hegeliana, é uma engrenagem fundamental no processo de determinação da Liberdade na obra de Hegel. Para isso, é necessário que se caminhe para além da fronteira erigida na tradição, a qual liga o conceito de Reconhecimento à dialética do senhor e do escravo na Fenomenologia. Dado que os trabalhos de Honneth se fundam nos escritos (...) do jovem Hegel, anteriores a esta, é possível ir além de tais fronteiras. A conexão de Reconhecimento e Liberdade torna-se possível por meio da tentativa de reatualização da Filosofia do Direito honnethiana, a qual tem por objeto lançar as bases de uma teoria da justiça. (shrink)

Hay toda una serie de preguntas que giran en torno a la problemática interna misma de la Scienza Nuova, y que sólo un "nuevo" concepto de ciencia -vinculado a la crítica de Vico a la formación de sistemas característica de la temprana Modernidad- las consigue responder de manera efectiva, bosquejando una nueva idea "orgánica" entre saber especulativo-teórico y saber orientado a los estados de cosas.There is a whole series of questions that revolves around the core problem of the Scienza Nuova: (...) only a "new" concept of science -linked to Vico's criticism of the formation of systems, characteristic of the early modernity- is able to respond to these questions in an effective manner, sketching a new "organic" idea between speculative-theoretical knowledge and knowledge directed to the state of things. (shrink)

Inleidend overzicht van het wetenschapsfilosofische denken van vijftien hedendaagse filosofen.

Interpretive understanding of human behaviour, known as verstehen, underpins the divide between the social sciences and the natural sciences. Taking a historically orientated approach, this collection offers a fresh take on the development of understanding within analytic philosophy before, during and after logical empiricism. In doing so, it reinvigorates debates on the role of the social sciences within contemporary epistemology. Bringing together leading experts including Martin Kusch, Thomas Uebel, Karsten Stueber and Giuseppina D'Oro, it is an authoritative reference on the (...) logical empiricists' philosophy of social science. Charting the various reformulations of verstehen as proposed by Wilhem Dilthey, Max Weber, R.G Collingwood and Peter Winch, the volume explores the reception of the social sciences prior to logical empiricism, before surveying the positive and negative critiques from Otto Neurath, Felix Kaufmann, Viktor Kraft and other logical empiricists. As such, chapters reveal that verstehen was not altogether rejected by the Vienna Circle, but was subject to various conceptual uses and misuses. Along with systematic historical coverage, the book situates verhesten within contemporary interdisciplinary developments in the field, shedding light on the 21st-century 'turn' to understanding among analytic philosophers and opening further lines of inquiry for philosophy of social science. (shrink)

This book is an interdisciplinary exploration of the notion of childhood and its place in philosophical education. Childhood is not seen as a developmental state that needs to be overcome, but rather an existential state that constitutes a significant part of being human as well as the (forgotten) dimension of the world itself.

If objective physics is dependent on observer properties as Einstein showed, physical reality becomes an ‘interface reality'. Einstein's principle of observer-relativity is extended to micro motions in the observer. The resulting ‘micro relativity’ can be studied using model universes. In a classical billiard universe, the interface is characterized by ‘micro time reversals'. These time reversals cannot be ‘edited out'. They perturb every small-mass object to be observed. And they perturb every fast-moving object to be observed. The implied ‘action noise’ and (...) a ‘velocity limit', respectively, are reminiscent of Planck's constant and the speed of light , in the real world. To check whether there exists a connection with the real world, the observer temperature can be inserted into the two fundamental constants h and c. This leads to a specific value for the ‘observer diameter’ . Search for a cell class clustered around this size in the brain would amount to a ‘Privacy-of-Physics test'. Four such ‘PoP tests’ can be indicated so far. The idea that certain relational properties of the world may be as observer-private as consciousness, is therefore falsifiable. (shrink)