Bd. 1. Stellenindizes, philologischkritischer Apparat.

The drug-reinforcement theory explains why humans get engaged in drug taking behavior. This theory posits that drugs of abuse serve as biological rewards by activating the reinforcement system. Although from a psychological and neurobiological perspective this theory is extremely helpful, it does not tell us about the drug-taking motives and motivation of an individual. The definition of drug instrumentalization goals will improve our understanding of individual drug-taking profiles.

W. Neumaier, Antike Rhythmustheorien, historische Form und aktuelle Substanz, Grüner, Amsterdam, 1989, 141 p. - Études grecques et latines.

The body wall of Hydra is organized as an epithelial bilayer with an intervening extracellular matrix (ECM). Molecular and biochemical analyses of Hydra ECM have established that it contains components similar to those seen in more complicated vertebrates such as human. In terms of biophysical parameters, Hydra ECM is highly flexible; a property that facilitates continuous movements along the organism's longitudinal and radial axis. A more rigid ECM, as in vertebrates, would not be compatible with this degree of movement. The (...) flexible nature of Hydra ECM can now be explained in part by the unique structure of the organism's collagens. Interestingly, some aspects of the structural features of Hydra collagens mimic what is seen in Ehlers‐Danlos syndrome, an inherited condition in humans that results in an abnormally flexible ECM that can be debilitating in extreme cases. This review will focus on structure–function relationships of the ECM of Hydra. BioEssays 23:716–724, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

Pavel Florenskij's (1882-1937/summarily executed in GULAG) conception of the personality is connected to considerations of antinomies. The personality remains trapped in contradictions and gains completion only in relation to the Absolute, whereas the individual, the sociological entity, is metaphysically neutral. Florenskij attempts to link the individual and the personality by means of the concept of substance (ousia). "In man oύσiα and ύπόστασις exist together. Ousia (...) posits the Individual and in society endows him with form as a selfsufficient centre. The (...) hypostasis, by contrast, is the personal idea of Man". For Florenskij personality evinces an epistemological analogy to other central terms in his philosophy, in particular Truth and Love as well as to his theory of language and symbols. For him, each personality comprises a distinctive principle growth (a notion evidently taken from the idealistic morphology of the eighteenth and nineteenth centuries) that determines its growth potential. (shrink)

It is surprising how far one can get by thinking things through. (Alec Fisher [2004], The logic of real arguments, p. 1)In the first part of the article, the central role of theory in emotion psych...

Our goal in this paper is to analyze the interpretation of arbitrary unsolvable λ-terms in a given model of λ-calculus. We focus on graph models and (a special type of) stable models. We introduce the syntactical notion of a decoration and the semantical notion of a critical sequence. We conjecture that any unsolvable term β-reduces to a term admitting a decoration. The main result of this paper concerns the interconnection between those two notions: given a graph model or stable model (...) D, we show that any unsolvable term admitting a decoration and having a non-empty interpretation in D generates a critical sequence in the model. In the last section, we examine three classical graph models, namely the model B(ω) of Plotkin and Scott, Engeler's model D A and Park's model D P . We show that B(ω) and D A do not contain critical sequences whereas D P does. (shrink)

Gennaro Chtjerchia, Dynamics of meaning: anaphora, presupposition, and the the of grammar. Chicago and London: The University of Chicago Press, 1995.xv+ 270 pp, £59.95, £31.95 G. Pr...

Anläßlich ihres 75-jährigen Jubiläums hat die Philosophisch-Theologische Hochschule Sankt Georgen in Frankfurt am Main am 19. und 20. Oktober 2001 eine Tagung zu "Vernünftig. Ansätze gegenwärtiger Religionsphilosophie" veranstaltet, deren wissenschaftlicher Ertrag mit diesem Band öffentlich zur Diskussion gestellt wird. In zwei thematischen Einheiten haben zuerst Philosophen und dann Theologen neue Überlegungen aus ihren Forschungsgebieten vorgetragen und aktuelle Fragestellungen referiert, auf die jeweils ein Vertreter der anderen Fakultät mit kritischen Anfragen erwidert hat. Alle Gesprächseinheiten dieser Art bilden den ersten Teil des (...) vorliegenden Bandes (C.S. Evans/A. Kreiner, P. Valadier/M. Sievernich, F. Ricken/M. Kehl; D. Böhler/H. de Ternay, H.-J. Höhn/M. Dreyer, J.A. Martínez Camino/H.-D. Mutschler, H. Verweyen/J. Splett). Darüber hinaus enthält der Band Beiträge aus dem Kreis der Teilnehmer, die auf die Diskussionen während der Tagung zurückgehen. Zwei geistesgeschichtlich orientierte Aufsätze eröffnen diesen zweiten Teil (R.M.W. Stammberger, R. Berndt). Zwei weitere Texte unterziehen zeitgenössische religionsphilosophische Entwürfe einer kritischen Analyse (G. Kruck, H.-L. Ollig), bevor systematische Skizzen das Buch abschließen (H. Watzka, R. Audi, R. Wimmer). (shrink)

When defending his doctoral dissertation, Umberto Eco was accused of narrative fallacy because he presented his research as if it were a detective novel. He should have presented only his conclusions. However, this criticism inspired Eco to claim that “[e]very scientific book should be... the report of a quest for some Holy Grail” (Eco, 2011, p. 7). A quest presupposes engagement on both sides of the knowledge exchange. Building upon our own research, we have produced a model-theoretic scheme for management (...) studies in support of the practicability of Eco’s claim. The idea is to re-create the engagement when establishing problem-solving competence in managerial learning: We start with an analysis of real-life cases of successful managerial problem solving (“best practices”). Next, we attempt to find the common denominator of those successful solutions. Lastly, we instantiate the principles found in the previous step in new problem situations, and thus provide new uses for them. (shrink)

Contents: Foreword. Wolfgang BALZER and C. ULISES MOULINES: Introduction. José A. DÍEZ CALZADA: Structuralist Analysis of Theories of Fundamental Measurement. Adolfo GARCÍA DE LA SIENRA and Pedro REYES: The Theory of Finite Games in Extensive Form. Hans Joachim BURSCHEID und Horst STRUVE: The Theory of Stochastic Fairness - its Historical Development, Formulation and Justification. Wolfgang BALZER and Richard MATTESSICH: Formalizing the Basis of Accounting. Werner DIEDERICH: A Reconstruction of Marxian Economics. Bert HAMMINGA and Wolfgang BALZER: The Basic Structure of Neoclassical (...) General Equilibrium Theory. Klaus MANHART: Balance Theories: Two Reconstructions and the Problem of Intended Applications. Rainer WESTERMANN: Festinger's Theory of Cognitive Dissonance: A Structuralist Theory-Net. Rainer REISENZEIN: Wundt's Three-Dimensional Theory of Emotion. Pablo LORENZANO: Classical Genetics and the Theory-Net of Genetics. Hinne HETTEMA and Theo A.F. KUIPERS: The Formalisation of the Periodic Table. C. ULISES MOULINES: The Basic Core of Simple Equilibrium Thermodynamics. Thomas BARTELBORTH: An Axiomatization of Classical Electrodynamics. Author's Index. Subject Index. (shrink)

BackgroundThere is a permanent need to evaluate and develop the ethical quality of scientific research and to widen knowledge about the effects of ethical issues. Therefore we evaluated whether informed consent is related to implementation and success in a lifestyle intervention study with older research participants. There is little empirical research into this topic.MethodsThe subjects (n = 597) are a subgroup of a random population sample of 1410 men and women aged 57-78 years who are participating in a 4-year randomized (...) controlled intervention trial on the effects of physical exercise and diet on atherosclerosis, endothelial function and cognition. Data were collected in two steps: A questionnaire about informed consent was given to all willing participants (n = 1324) three months after the randomization. Data on implementation and success in the exercise and diet interventions were evaluated at 12 months by intervention-group personnel. The main purpose of the analysis procedure performed in this study was to identify and examine potential correlates for the chosen dependent variables and to generate future hypotheses for testing and confirming the independent determinants for implementation and success. The nature of the analysis protocol is exploratory at this stage.ResultsAbout half of the participants (54%) had achieved good results in the intervention. Nearly half of the participants (47%) had added to or improved their own activity in some sector of exercise or diet. Significant associations were found between performance in the interventions and participants' knowledge of the purpose of the study (p < 0.001), and between success in interventions and working status (p = 0.02), and the participants' knowledge of the purpose of the study (p = 0.04).ConclusionThe main finding of this study was that those participants who were most aware or had understood the purpose of the study at an early stage had also attained better results at their 12-month intervention evaluation. Therefore, implementation and success in intervention is related to whether subjects receive a sufficient amount and are able to comprehend the information provided i.e. the core principles of informed consent.Trial Registration(ISRCTN 45977199). (shrink)

Once a productive subfield of Homeric studies, the examination of formulae to prove or disprove Milman Parry's theses has largely fallen out of vogue. Into this silence bursts Rainer Friedrich's polemical reevaluation of formulaic economy. Friedrich sets out to compel his reader to examine whether Homeric language squares exactly with Parry's theories as they were originally articulated. His argument is that the number and quality of the violations of economy render the complete orality of our Homeric epics impossible and (...) point instead to a "third way" between Parryist orality and a literary Homer. (shrink)

Volker Harlan, Rainer Rappman, Peter Schata – Plastica sociala. Materiale despre Joseph Beuys Editura IDEA, Cluj-Napoca, 2002, 159 p.

Gottlob Frege’s Grundgesetze der Arithmetik (Basic Laws of Arithmetic, Vol. I/II; 1893/1903) is a modern classic. Since the 1930s it has belonged to an exclusive class of only eleven works in the history of symbolic logic, which contain the ‘first appearance of a new idea of fundamental importance’ [Church, 1936, p. 122], and its author is the only one whose other major works — Begriffsschrift (1879) and Die Grundlagen der Arithmetik (1884) — also belong to this distinguished group. Together with (...) the seminal paper ‘Über Sinn und Bedeutung’ these three monographs represent the essential contributions to one of the most fascinating foundational projects in mathematics, then and now. For decades Frege struggled with the question, ‘how are we to apprehend logical objects, in particular, the numbers? What justifies us in acknowledging numbers as objects?’ [Frege, 2013, ‘Afterword’, p. 265]. His favourite answer, for a long time, was that arithmetic is a complex branch of logic. But since there is no logicism without logic, Frege started in Begriffsschrift with the invention of a nearly perfect formalization of higher-order classical predicate logic. To discover how far we can get in arithmetic by analytic means alone, it was even necessary to clarify the semantic character of the concept of number. This was done in a marvellous way by Frege five years later, in Grundlagen. The next step was nothing less than the complete execution of his logicist project, a monumental undertaking; and it is well known that here Frege failed, due to Russell’s derivation of the antinomy in 1902. But, despite the contradiction, Grundgesetze contains Frege’s legacy to logicism, which became more and more attractive. (shrink)

Die vorliegende Analyse setzt sich mit dem Vorwurf der gesellschaftlichen Irrelevanz von Peter Handkes Prosa auseinander. Anhand einer vergleichenden Interpretation von R. M. Rilkes Malte und P. Handkes Stunde soll die Unhaltbarkeit dieser These unter Beweis gestellt werden, insofern sich die Ich-Orientierung bei Handke im Gegensatz zu Rilkes letztlich streng solipsistischer Attitüde als eine im Gegeneffekt doch im Sozialbereich verankerte Subjektivität enthüllt.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Die vier Weisen im Garten der Philosophie: Anfangsgründe eines globalen Humanismus by Rainer SchulzerNiels Weidtmann (bio)Die vier Weisen im Garten der Philosophie: Anfangsgründe eines globalen Humanismus. By Rainer Schulzer. Freiburg: Verlag Karl Alber, 2023. Pp. 290, Paper € 49.90, ISBN 978-3-495-99837-3.Rainer Schulzer has written an inspiring book, not yet translated into English, about “the four sages in the garden of philosophy.” The garden, created by (...) Inoue Enryō, the founder of Toyo University, in Tokyo in 1904, invites visitors to reflect on philosophy. Its centerpiece is the so-called “Shrine of the Four Sages” who, according to Inoue, are Confucius, Buddha, Socrates, and Kant. Schulzer, who is himself a professor of philosophy at Toyo University, takes Inoue’s compilation of the four sages as a starting point to reflect on the diversity of sources of a “global humanism.” He argues that the humanist concern for a justification of ethics without referring to metaphysics and religion as it characterizes Renaissance humanism as well as Kant’s ethics can already be found among the various thinkers of the Axial Age (p. 221). Confucius, Buddha, and Socrates are introduced by short texts contributed to the book by Yoshida Kōhei, Takemura Makio, and Volker Gerhardt. However, because Schulzer does not want to let the portraits stand alone, but rather see them located in the “horizon of a global humanism,” he prefaces them with his own assessments.Firstly, Schulzer shows why, despite major differences, it seems justified to regard the three axial sages as thinkers of a humanism centered on the question of how to lead a good life. He counters the prejudice that East Asian virtue teachings, especially Confucianism, were based on the dogmatic duty to fulfil social roles, whereas European-Western ethics of freedom led to ruthless individualism. Instead, he convincingly shows that a complex and mutually constitutive relationship between freedom and social roles can be found in both traditions. Regarding Buddhism, Schulzer explains why it does not aim for salvation in the afterlife; the unworldly life of Buddhist monks thus does not mean a denial of life, but rather serves the realization and acceptance of transience. In the concluding chapter of his humanistic localization of the three sages, Schulzer turns to the doctrine of retaliation, based on which he closely links Buddhist teachings with Kant’s philosophy. According to Schulzer, Buddhism sets itself apart from the karmic doctrine of reincarnation, according to which a person’s well-being depends on their behavior in a previous life, by transferring the doctrine of retaliation to the inner self. The endeavor is no longer for a better [End Page 1] future life, but for the “spirit already liberated from suffering and fear of death during one’s lifetime” (p. 87). Schulzer argues with Kant that a liberated spirit can only be achieved with a clear conscience. However, the attempt to transfer Hans Kelsen’s theory that the discovery of causality, which Kelsen attributes to the pre-Socratics, arose from the ancient doctrine of retaliation in Buddhism and to understand the doctrine of dependent origination, above all the realization that all suffering can be traced back to ignorance, as a theory of causality is somewhat overstepping the mark. Buddhist cognition, as Schulzer himself notes, is not interested in causality as an explanatory principle but aims precisely at breaking the so-called “twelve-link chain of dependent origination.” We would first have to ask about the respective meaning of causality; incidentally, this also applies to the European tradition, in which what we are used to calling causality today can only be traced back to one of the four causes named by Aristotle.The portraits of the three sages start with Yoshida Kōhei introducing us to Confucius as a virtuous teacher who first and foremost endeavored to ensure the well-being of his students and taught them to find their own role in society. Volker Gerhardt approaches Socrates from the perspective of Nietzsche and Kant. The main point of reference for him is that Socrates, like no other, stands for “moral self-determination,” “self-knowledge” and the experience of the divine in an “intimate relationship with... (shrink)

La confrontation d’idées entre Habermas et Rawls que nous offre le Débat sur la justice politique était chose, sinon inévitable, à tout le moins fort prévisible. L’«éthique de la discussion» et la «théorie de la justice comme équité» ont en commun une filiation claire avec l’éthique de Kant: le principe de discussion et les principes de justice sont analogues à l’impératif catégorique kantien; dans les deux cas, les principes éthiques sont introduits dans une perspective universaliste ; il s’agit, finalement, d’éthiques (...) déontologiques et rationalistes. Cette confrontation était d’autant plus prévisible que, du côté de Habermas, la perspective strictement morale privilégiée par l’éthique de la discussion a été abandonnée dans Droit et démocratie, pour faire place à une théorie discursive du droit et de l’État de droit démocratique afin de mieux tenir compte des dimensions sociale, juridique et politique, dimensions où évolue précisément la théorie de la justice de Rawls. (shrink)

Sin duda el ensayo escrito en forma epistolar no es una propuesta original en el escenario de la literatura contemporánea: fue difundido en época romana, se consolidó a inicios del siglo xx con Rainer María Rilke y más recientemente lo han vuelto a proponer Mario Vargas Llosa, Maurice Béjart, Edward O. Wilson. Sin embargo, Cartas a una joven ensayista de Efrén Giraldo, que se dirige específicamente a una ensayista inexperta, resulta pionero en su género.

Aus den Briefen Rainer Maria Rilkes.- Aus den Briefen Hugo von Hofmannsthals.- Gratulationen und Widmungen.- Deutungen und Würdigungen des Werkes und der Persönlichkeit.- Aus den Gesprächen mit Rudolf Kassner, von A. C. Kensik.- Aus den Briefen Rudolf Kassners.- Verzeichnis der Werke Rudolf Kassners (p. 243-248).

Based on the belief that computational modeling (thinking in terms of representation and computations) can help to clarify controversial issues in emotion theory, this article examines emotional experience from the perspective of the Computational Belief–Desire Theory of Emotion (CBDTE), a computational explication of the belief–desire theory of emotion. It is argued that CBDTE provides plausible answers to central explanatory challenges posed by emotional experience, including: the phenomenal quality,intensity and object-directedness of emotional experience, the function of emotional experience and its relation (...) to cognition and motivation, and the relation between emotional experience and emotion. In addition, CBDTE avoids most objections that have been raised against cognitive theories of emotion. A remaining objection, that beliefs are not necessary for the emotions covered by CBDTE, is rejected as empirically unsupported. (shrink)

The term “toleration”—from the Latin tolerare: to put up with, countenance or suffer—generally refers to the conditional acceptance of or non-interference with beliefs, actions or practices that one considers to be wrong but still “tolerable,” such that they should not be prohibited or constrained. There are many contexts in which we speak of a person or an institution as being tolerant: parents tolerate certain behavior of their children, a friend tolerates the weaknesses of another, a monarch tolerates dissent, a church (...) tolerates homosexuality, a state tolerates a minority religion, a society tolerates deviant behavior. Thus for any analysis of the motives and reasons for toleration, the relevant contexts need to be taken into account. (shrink)

Colour is, according to prevailing orthodoxy in perceptual psychology, a kind of autonomous and unitary attribute. It is regarded as unitary or homogeneous by assuming that its core properties do not depend on the type of ‘perceptual object’ to which it pertains and that‘colour per se’ constitutes a natural attribute in the functional architecture of the perceptual system. It is regarded as autonomous by assuming that it can be studied in isolation of other perceptual attributes. These assumptions also provide the (...) pillars for the technical field of colorimetry, and have proved very fruitful for neurophysiological investigations into peripheral colour coding. They also have become, in a technology-driven cultural process of abstraction, part of our common-sense conception of colour. With respect to perception theory, however, both assumptions are grossly inadequate, on both empirical and theoretical grounds. All the same, the idea of an internal homogeneous and autonomous attribute of ‘colour per se’, mostly taken not as an empirical hypothesis but as a kind of truism, became a guiding idea in perceptual psychology. Here, it has impeded the identification of relevant theoretical issues and consequently has become detrimental for the development of explanatory frameworks for the role of ‘colour’ within the structure of our perceptual system. The chapter argues that enquiries into colour perception cannot be divorced from general enquiries into the structure of the conceptual forms underlying perception. (shrink)

In den sozialwissenschaftlichen und sozialtheoretischen Diskussionen ruckt nach einer langeren Interimszeit wieder zunehmend die Frage nach den Konstitutionsbedingungen des Sozialen, von Sozialitat bzw. sozialen Gebilden in den Vordergrund.

Adrian Stokes , long admired by a small, highly distinguished, mostly English circle, was the natural successor to Pater and Ruskin. But though his place in cultural history is important, what is of particular interest now to art historians is his theory of the presentness of painting, a theory which offers a challenging critique of the practice of artwriting. From Vasari to the present, the most familiar rhetorical strategy of the art historian is the narrative of “the form, prophet-saviour-apostles,” in (...) which the first artist poses some problem that his successors develop and their successors solve.1 Such very different books as Art and Illusion and Art and Culture deploy that plan. The three periods of naturalism in E. H. Gombrich’s narrative—antiquity, Renaissance religious narrative, nineteenth-century landscape—function like Clement Greenberg’s sequence—old master art, early French modernism, American abstract expressionism. Gombrich and Greenberg disagree about how to narrate art’s history and about which works to include in that narrative—Gombrich asserts that cubism closes the canon while for Greenberg analytical cubism anticipates Jackson Pollock—but in each case, the art historian aims, as the novelist does, to tell a satisfying story and achieve narrative closure, and so how we think of the artworks the historian discusses depends in part upon the structure of the narrative. In a certain mood, we may find this fact intolerable. Why should a mere text tell us how to see the painting we may stand before?Stokes’ attempt to respond to this mood belongs to a tradition of early twentieth-century antihistorical thinking. For Rainer Maria Rilke, Rodin’s sculpture aimed to “refer to nothing that lay beyond it.” For Ezra Pound, an image “is real because we know it directly”; Henri Gaudier-Brzeska could read Chinese ideograms without knowing that language because those ideograms are transparently meaningful images. For Wyndham Lewis, a musical piece is inferior to a statue, “always there in its entirety before you.”2 Such an artwork need not be interpreted because it contains “within itself all that is relevant to itself.”3 All art is accessible to the gifted observer, and time is, in an interesting double sense, irrelevant. We see directly the meaning of works even from distant cultures; the visual artwork is experienced all at once, outside of time. If these claims are correct, what is the artwriter to do? Speaking of the Tempio Malatestiana, Hugh Kenner points to this issue:There is no description of the Tempio in accordance with good Vorticist logic: one art does not attempt what another can do better, and the meaning of the Tempio has been fully explicated on the spot by Agostino di Duccio with his chisel.4 1. Michael Baxandall, Giotto and the Orators: Humanist Observers of Painting in Italy and the Discovery of Pictorial Composition 1350-1450 , p. 75.2. Rainer Maria Rilke, Rodin, trans. Jessie Lemont and Hans Trausil , p. 19; Ezra Pound, Gaudier-Brzeska: A Memoir , p. 86; Wyndham Lewis, Time and Western Man , p. 174.3. Frank Kermode, Romantic Image , p. 107.4. Hugh Kenner, The Pound Era , p. 428. David Carrier, associate professor of philosophy at Carnegie-Mellon University, is coauthor, with Mark Roskill, of Truth and Falsehood in Visual Images and author of the forthcoming Artwriting, a study of recent American art criticism. He is working on a history of art history. (shrink)

This article argues that the civic virtue of tolerance has to be understood as a virtue of justice. Based on an analysis of the concept of toleration and its paradoxes, it shows that toleration is a 'normatively dependent concept' that needs to take recourse to a conception of justice in order to solve these paradoxes. At the center of this conception of justice lies a principle of reciprocal and general justification with the help of which a distinction between moral norms (...) and ethical values is possible. While the former are strictly binding and define the realm of the tolerable, the latter are subject to reasonable disagreement that calls for toleration. Essentially, the virtue of tolerance is the capacity and willingness to accept the principle and criteria of justification of generally binding norms in an ethically pluralist society.This virtue is analyzed with respect to its normative and epistemological components. Finally, the idea of a 'tolerant character' is discussed. (shrink)