English summary: Questions of orientation in a globalized world social ethics answered with a Theology of Real. German text. German description: Theologie als Selbstreflexion der Kirche bestimmt deren Identitat dogmatisch. Wenn die Kirche jedoch gefragt ist und Gestalt annimmt, indem sie zum Orientierungswissen der Gesellschaft beitragt, dann antwortet die christliche Traditionsgemeinschaft sozialethisch. Beides wird zusammengehalten durch eine Theologie des Wirklichen. Sie verhindert, dass Verantwortungsethik ins Leere lauft. Dies dokumentieren die Beitrage des vorliegenden Bandes. Die Autoren stehen dabei in der Traditionslinie (...) einer Theologie des Wirklichen, mit der Georg Wunsch vor 80 Jahren in Marburg die deutsche Tradition des Fachgebietes begrundete. Wolfgang Huber, Peter Dabrock und Wolfgang Nethofel zeigen, wie diese Sozialethik sich der Zukunft stellt. Die protestantische Kombination von Freiheit und sozialer Verantwortung fuhrt heute auch die Kirche vor Ort hinein in prinzipiell transdisziplinare und globalisierte Fragestellungen. Sozialethik bewahrt sich dabei im Dialog zwischen verschiedenen Kulturen und Fachdisziplinen. Oekologisch-okonomische Zusammenhange, Bio- und Nanotechnologie eroffnen neue Fragehorizonte und ermoglichen paradigmatische Erfahrungen, die bereits heute in ungewohnten, aber fur die ubrigen theologischen Disziplinen wegweisenden Organisationsformen abgearbeitet werden. Die Gegenwartsdimensionen einer zeitgenossischen Verantwortungsethik eroffnen die Autoren, indem sie fundamental- und materialethische Fragestellungen auch im Kontext der neueren Theologiegeschichte erortern. Und schliesslich zeigen die Beitrage, dass neben der Fach- und Sachkritik auch die geschichtsbewusste Selbstkritik der Sozialethik notwendige Dimensionen einer Verantwortungsethik in protestantischer Tradition sind. (shrink)

An introduction and translator's note by translator Peter Preuss are included in the text.

In medieval universities, preaching formed an essential part of the curriculum of theology. Though we know next to nothing about how the subject was formally taught and studied, we are well informed about its requirement and exercise. As early as the end of the twelfth century Peter the Chanter stated that the graduate in theology had to show proficiency in three areas: in lecturing, disputation, and preaching . How and when in a student's career such preaching was to be (...) done is set out in the statutes of major universities, such as Paris, Oxford, Cambridge, and others. In 1253, for instance, the statutes of Oxford University declared that “no one shall incept in theology in this university unless he has first been regent in the arts …, and unless he has lectured on some book from the biblical canon or a book of the Sentences or Histories, and preached in public before the university.” The three-fold requirement was still in place in the fourteenth century and later: “Those who are about to incept in theology, before they are admitted to inception, must throughout all theology schools oppose in public, preach in public, and read in public some book from the biblical canon or the Sentences.” The times and places of such required public preaching, as well as the order in which theologians would give their public sermons, were all regulated in similar statutes and have been discussed in Hastings Rashdall's history of medieval universities and, with particular focus on Oxford, by A. G. Little and F. Pelster. (shrink)

Business schools, and universities providing business education, from across the globe have increasingly engaged in responsible management education (RME), that is in embedding social, environmental and ethical topics in their teaching and research. However, we still do not fully understand the institutional pressures that have led to the adoption of RME, in particular concerning under-researched regions like Central and Eastern Europe (CEE). Hence, we undertook what is to our knowledge the most comprehensive study into the adoption of RME in CEE (...) to date (including 13 countries: Belarus, Bulgaria, Croatia, Czech Republic, Estonia, Hungary, Latvia, Lithuania, Poland, Romania, Russia, Slovenia and Ukraine). We find that, with regard to RME, isomorphic pressures seem to shape teaching and research in different ways, which suggests that the idea of a holistic approach to RME, promoted by, for example, the Principles of Responsible Management Education (PRME), needs to be revisited; rather, different trajectories of organizational engagement may emerge for each principle. As a contribution to institutional theory, we discuss how a highly fragmented organizational field—like RME with its multiple dimensions—impacts on notions of actor centrality, where actors achieve centrality with regard to some dimensions of the field but fail to do so for others. In particular, we found that the European Union holds centrality in the area of RME teaching, but not in RME research. Our findings thus suggest that the concept of field centrality needs further clarification. (shrink)

The fundamental problem of Epicurean philosophy is understood as the problem of being human in a mechanical universe, which brings out the philosophical importance of Epicurus and guards against treating him as a museum piece. This interpretation of Epicurean ethics is developed against the background of a critical discussion of earlier interpretations. Although the whole range of the tetrapharmakos is covered in the book, as well as the Epicurean social philosophy of justice and friendship, the argument focuses on Epicurus' understanding (...) of the nature of pleasure, and pain and on the distinction between kinetic and katastematic pleasure. (shrink)

Alastair Hannay wrote that there is a campaign against the mental image and a look at the philosophical literature on that topic bears him out. But there is also a campaign against dreams. Given the first campaign this is not surprising. What is surprising is that they are separate campaigns. Intuitively mental images and dreams seem to be as alike as kittens and cats, the one being merely the developed form of the other, made possible by the fading of consciousness (...) of the real world. One would think that an attack on the one is also an attack on the other, at least in the sense that an analysis of the one will, with modest modifications, also be an analysis of the other.But this seems not to be so. To say that a man who pictured his nursery was not a spectator of a resemblance of his nursery, but rather resembled a. spectator of his nursery, may have some initial plausibility because some people behave in curious ways at such times. But to say this of a person who dreamt of his nursery is simply nonsense. (shrink)

In this paper, the logical structure of ethics and economics as one unified science is investigated and found to be inhomogeneously represented in Austroliberal literature. This structure is here built from axioms, deductions, and definitions: It is first established in its self-supportive bareness, secondly represented by pivotal passages of libertarian literature, and then widened by a third axiom in addition to the classical first axiom of action and the second axiom of variety. This third axiom and the deduction that follows (...) deal with supra-individual risks for the core of self-ownership and reflect on equality of inalienable, as opposed to alienable, property.Liberty is found to be a dispensable term. Instead, self-ownership is the pivotal notion on which civilized, contractual society is founded: the rock bottom of is propositions as opposed to ought propositions. Alienable property is identified as the only effective, coessential, and congeneric protective mantle around inalienable self-ownership. Equality, with respect to this core of self-ownership, could possibly turn out to be the philosophical foundation for the claim by any ethical norm to hold true for all equally.It is the present author’s hope that, by reinforcing and emphasizing the idea of self-ownership rather than the idea of liberty, this article will foster a greater acceptance for the libertarian desire for contractual solutions to social problems. (shrink)

Konrad Schüttauf’s critical discussion of Hegel’s aesthetics is imaginative, intelligent, and well-informed. He does not write like a reverent antiquarian describing a philosophical museum piece to a respectful troop of visitors looking for polite conversation. Rather, he writes like one who thinks that there is some life left in Hegel’s remains, something precious, worth saving and cultivating.

On trouve de nombreuses références à Marx dans les textes de Heidegger, ce nom étant souvent associé à celui de Hegel, et l’on sait qu’il a probablement commencé à véritablement lire les textes de Marx au début des années 1930, au moment où Siegfried Landshut, qui avait suivi ses cours (ainsi que ceux de Husserl) à Freiburg, puis à Marbourg, découvrit les Manuscrits de 1844 de Marx et en fut l’éditeur, avec Jacob-Peter Mayer, en février 1932. C’est d’ailleurs (...) un passage de l’un des textes du... (shrink)

In the 21st century, the screen - the Internet screen, the television screen, the video screen and all sorts of combinations thereof - will be booming in our visual and infotechno culture. Screen-based art, already a prominent and topical part of visual culture in the 1990s, will expand even more. In this volume, digital art - the new media - as well as its connectedness to cinema will be the subject of investigation. The starting point is a two-day symposium organized (...) by the Netherlands Media Art Institute Montevideo/TBA, in collaboration with the _L&B _ series and the Amsterdam School of Cultural Analysis. Issues which emerged during the course of investigation deal with questions such as: How could screen-based art be distinguished from other art forms? Could screen-based art theoretically be understood in one definite model or should one search for various possibilities and/or models? Could screen-based art be canonized? What are the physical and theoretical forms of representation for screen-based art? What are the idiosyncratic concepts geared towards screen-based art? This volume includes various arguments, positions, and statements by artists, curators, philosophers, and theorists. The participants are Marie-Luise Angerer, Annette W. Balkema, René Beekman, Raymond Bellour, Peter Bogers, Joost Bolten, Noël Carroll, Sean Cubitt, Cãlin Dan, Chris Dercon, Honoré d'O, Anne-Marie Duquet, Ken Feingold, Ursula Frohne, hARTware curators, Heiner Holtappels, Aernout Mik, Patricia Pisters, Nicolaus Schafhausen, Jeffrey Shaw, Peter Sloterdijk, Ed S. Tan, Barbara Visser and Siegfried Zielinski. (shrink)

Musik ist anders. Durch Sprechen und Schreiben ist sie nicht zu ersetzen. Dennoch erzeugt sie den Wunsch nach Verständigung: über Musik selbst und über Zusammenhänge, die sie zu dem werden lassen, was sie ist. Auch wenn sie sich medial stets autonom verwirklicht, so ist Musik nicht isoliert. Die klingende Kunst reagiert - auf andere Musik, aber auch auf soziale oder ästhetische Bedingungen ihrer Zeit, wenngleich mit eigenen Mitteln. Der Band versammelt 35 Beiträge zur Musik von der Renaissance bis zum Bebop (...) und Techno, die aus musik- und literaturwissenschaftlichen, theologischen, philosophischen, philologischen und analytischen Perspektiven an diesen Gedanken anschliessen. (shrink)

Die in diesem Bande vereinigten Aufsatze dokumentieren die siebte einer Reihe thematisch aufeinander bezogener Arbeitstagungen von Indologen, Buddhologen und Theologen, zu der das Institut fur Kultur- und Geistesgeschichte Asiens der Osterreichischen Akademie der Wissenschaften eingeladen hatte, und die im September 2000 unter dem Titel "Mythisierung der Transzendenz als Entwurf ihrer Erfahrung" stattfand. Zur Diskussion stand die Tragweite und Anwendbarkeit des Begriffes "Mythisierung", ein zentraler Terminus der Religionshermeneutik Gerhard Oberhammers. Dieser Begriff ermoglichte es den Beitragenden nicht nur, den Gegensatz von Erfahrung, (...) Sprache und Transzendenz in den unterschiedlichen Religionen zu problematisieren, sondern mit ihm konnte auch auf die Bedingungen jeder historisch-konkreten Religion reflektiert werden. Zu den theologischen und philosophischen Beitragen gehoren: Gerhard Oberhammer, Mit-sein, Mythisierung und Transzendenz. Einleitende Gedanken; Siegfried Wiedenhofer, "Mythisierung der Transzendenz". Zwischen Offenbarungsereignis und Traditionsvermittlung; H. J. Adriaanse, Wort, Offenbarung und Theologie als Momente der Mythisierung. Karl Barths Theologie des Wortes Gottes als Prufstein eines religionshermeneutischen Grundbegriffs; Desiree J. Berendsen, Mythisierung der Transzendenz als Ordnung des Lebens. Uber Kierkegaard und Oberhammer; Marcus Schmucker, Von der individuellen Erfahrung zum Text; Norbert Hintersteiner, Von der Gebung des Unendlichen. Phanomen und Transzendenz bei Jean-Luc Marion. Shizuteru Ueda, Mythisierung und Ent-Mythisierung der Transzendenz als Entwurf ihrer Erfahrung im Zen-Buddhismus; Hans-Peter Muller, Mythisierung geschichtlicher Ereignisse im Alten Testament und im Alten Vorderen Orient; Lourens Minnema, Bildlose Bildhaftigkeit. "Mythisierung" im Werk Mark Rothkos; Johann Reikerstorfer, Kritische Toleranz. Verstandigungsmoglichkeiten im interreligiosen Dialog? Indologische Beitrage: Halina Marlewicz, Advaita Vedanta Hermeneutics of Revelation Key-Statements as "Mythicising" of Transcendence; Jan C. Heesterman, Opfer, Transzendenz und Dharma in der Sicht der Mima'sa; Andre Padoux, Mythisierung am Beispiel des Sivaismus; Marion Rastelli, Der Tempel als Mythisierung der Transzendenz; Axel Michaels, Tirtha - Orte der Transzendenz in hinduistischen Texten, Ritualen und Karten; Tilmann Vetter, Zur Anthropologie der Khandha-Passagen in den alteren Sammlungen des Pali-Kanons. (shrink)

Langeweile wird in dieser Anthologie als Signatur der Moderne lesbar: Sie durchdringt die gegenwärtige Kultur, wird aber nach wie vor weggeschoben, ja tabuisiert. Der Band bietet eine Textauswahl von klassischen Denkern sowie von Autorinnen und Autoren des modernen Diskurses bis heute und stellt den Zusammenhang mit verwandten Phänomenen der Sinnleere und Erschöpfung her. Als zunehmendes Massenphänomen in saturierten Gesellschaften entwickelt die Langeweile eine pathologische Dynamik, wenn ihr nicht ein eigener Raum gelassen wird. Ein Plädoyer für die Anerkennung dieses unvermeidlichen Gefühls. (...) Mit Texten von Blaise Pascal, Immanuel Kant, Arthur Schopenhauer, Søren Kierkegaard, Charles Baudelaire, Friedrich Nietzsche, Georg Simmel, Walter Benjamin, Bertrand Russell, Iwan Gontscharow, Siegfried Kracauer, Emil Cioran, Giacomo Leopardi, Wolf Lepenies, Elizabeth S. Goodstein, Peter Toohey, Martin Doehlemann, Françoise Wemelsfelder und anderen. (shrink)

Launched in 1971, _Adolescent Psychiatry_, in the words of founding coeditors Sherman C. Feinstein, Peter L. Giovacchini, and Arthur A. Miller, promised "to explore adolescence as a process...to enter challenging and exciting areas that may have profound effects on our basic concepts." Further, they promised "a series that will provide a forum for the expression of ideas and problems that plague and excite so many of us working in this enigmatic but fascinating field." For over two decades, _Adolescent Psychiatry_ (...) has fulfilled this promise. The repository of a wealth of original studies by preeminent clinicians, developmental researchers, and social scientists specializing in this stage of life, the series has become an essential resource for all mental health professionals working with youth. Volume 20 of the series serves as a tribute to editor emeritus Sherman C. Feinstein. In addition to an appreciation of, and contributions by, Dr. Feinstein, it contains heretofore unpublished papers by two other major figures in adolescent psychiatry, founding father William Schonfeld and a Viennese colleague transplanted to America, Siegfried Bernfeld. With sections on general considerations of adolescence, specific syndromes, and treatment modalities, volume 20 presents the work of many of today's preeminent minds in adolescent psychiatry. (shrink)

Langeweile wird in dieser Anthologie als Signatur der Moderne lesbar: Sie durchdringt die gegenwärtige Kultur, wird aber nach wie vor weggeschoben, ja tabuisiert. Der Band bietet eine Textauswahl von klassischen Denkern sowie von Autorinnen und Autoren des modernen Diskurses bis heute und stellt den Zusammenhang mit verwandten Phänomenen der Sinnleere und Erschöpfung her. Als zunehmendes Massenphänomen in saturierten Gesellschaften entwickelt die Langeweile eine pathologische Dynamik, wenn ihr nicht ein eigener Raum gelassen wird. Ein Plädoyer für die Anerkennung dieses unvermeidlichen Gefühls. (...) Mit Texten von Blaise Pascal, Immanuel Kant, Arthur Schopenhauer, Søren Kierkegaard, Charles Baudelaire, Friedrich Nietzsche, Georg Simmel, Walter Benjamin, Bertrand Russell, Iwan Gontscharow, Siegfried Kracauer, Emil Cioran, Giacomo Leopardi, Wolf Lepenies, Elizabeth S. Goodstein, Peter Toohey, Martin Doehlemann, Françoise Wemelsfelder und anderen. (shrink)

Dispositional essentialism is a non-Humean view about the essences of certain fundamental or natural properties that looms large in recent metaphysics , not least because it promises to explain neatly the natural modalities such as laws of nature, counterfactuals, causation and chance. In the current paper, however, several considerations are presented that indicate a serious tension between its essentialist core thesis and natural “metaphysical” interpretations of its central explanatory claims.

Software piracy is older than the PC and has been the subject of several studies, which have found it to be a widespread phenomenon in general, and among university students in particular. An earlier study by Cohen and Cornwell from a decade ago is replicated, adding questions about downloading music from the Internet. The survey includes responses from 224 students in entry-level courses at two schools, a nondenominational suburban university and a Catholic urban college with similar student profiles. The study (...) found that there has been few if any changes in student opinions regarding the unauthorized duplication of copy- righted materials. Students generally felt that copying commercial software and downloading music from the Internet was acceptable and found that there was no significant correlation between student attitudes and their school’s religious affiliation or lack thereof. Additionally, the study found that a small but significant percentage of respondents considered the other questionable behaviors as ethically acceptable. Finally, the reasons for these attitudes are discussed as well as what colleges can do to correct the situation. (shrink)

The last decade has seen an enormous development in infinite-valued systems and in particular in such systems which have become known as mathematical fuzzy logics. The paper discusses the mathematical background for the interest in such systems of mathematical fuzzy logics, as well as the most important ones of them. It concentrates on the propositional cases, and mentions the first-order systems more superficially. The main ideas, however, become clear already in this restricted setting.

Humean Supervenience is a metaphysical model of the world according to which all truths hold in virtue of nothing but the total spatiotemporal distribution of perfectly natural, intrinsic properties. David Lewis and others have worked out many aspects of HS in great detail. A larger motivational question, however, remains unanswered: As Lewis admits, there is strong evidence from fundamental physics that HS is false. What then is the purpose of defending HS? In this paper, we argue that the philosophical merit (...) of HS is largely independent of whether it correctly represents the world’s fundamental structure. In particular, we show that insofar as HS is an apt model of the world’s higher-level structure, it thereby provides a powerful argument for reductive physicalism and explains otherwise opaque inferential relations. Recent criticism of HS on the grounds that it misrepresents fundamental physical reality is, therefore, beside the point. (shrink)