The areas of interest of the scholar of religious studies, Karl E. Grozinger, are diverse. His research is concentrated on the religious and cultural history of Judaism throughout the ages: Israel in antiquity, the era of rabbinical traditional literature, philosophy of religion during the Middle Ages, the kabbalistic tradition, as well as Jewish thinkers and devout movements in contemporary times. On the occasion of Professor Grozinger's seventieth birthday, numerous scholars present the first fruits of their current research as a first (...) look into the tendencies of future research in Jewish studies. In accordance with this scholar's broad interests, the volume Jewish Lifeworlds and Jewish Thought, edited by Nathanael Riemer, is comprised of contributions to a wide variety of topics of Jewish cultural history.With contributions by Hermann Lichtenberger, Hanna Liss, Ronit Meroz, Yoav Elstein, Susanne Talabardon, Nathanael Riemer, Giuseppe Veltri, Dirk Westerkamp, Thomas Meyer, Daniel Jutte, Frederek Musall, Robert Jutte, J. Friedrich Battenberg, Admiel Kosman, Rella Kushelevsky, Elvira Grozinger, Simon Bronner, Avidov Lipsker, Jascha Nemtsov, Rebekka Denz, Micha Brumlik, Micha? Galas, Manja Herrmann, Hans-Michael Haussig, Anat Feinberg, Adam Lipszyc, Vivian Liska, Julius H. Schoeps, Edward D'browa, Ewa Geller, Manfred Voigts, Mordechai Lewy and Stanislaw Krajewski. (shrink)

Current theories of social cognition are mainly based on a representationalist view. Moreover, they focus on a rather sophisticated and limited aspect of understanding others, i.e. on how we predict and explain others’ behaviours through representing their mental states. Research into the ‘social brain’ has also favoured a third-person paradigm of social cognition as a passive observation of others’ behaviour, attributing it to an inferential, simulative or projective process in the individual brain. In this paper, we present a concept of (...) social understanding as an ongoing, dynamical process of participatory sense-making and mutual incorporation. This process may be described (1) from a dynamical agentive systems point of view as an interaction and coordination of two embodied agents; (2) from a phenomenological approach as a mutual incorporation, i.e. a process in which the lived bodies of both participants extend and form a common intercorporality. Intersubjectivity, it is argued, is not a solitary task of deciphering or simulating the movements of others but means entering a process of embodied interaction and generating common meaning through it. This approach will be further illustrated by an analysis of primary dyadic interaction in early childhood. (shrink)

although mostly known to specialists nowadays, Kenelm Digby was a remarkable figure on the intellectual scene of the early seventeenth century. He has been described as “one of the most influential natural philosophers” of his time,1 and corresponded with many of the great scholars of his days, including Descartes, and the French pioneer of atomism, Pierre Gassendi. In the later years of his life, Digby, alongside men like Robert Boyle, became one of the founding members of the Royal Society.2Digby authored (...) one major work of philosophy: the Two Treatises of 1644. This work consisted of a long First Treatise on bodies, and a shorter, Second Treatise on the human soul. In the First Treatise, Digby argued... (shrink)

Why ought we concern ourselves with understanding a concept of evil? It is an elusive and politically charged concept which critics argue has no explanatory power and is a relic of a superstitious and primitive religious past. Yet its widespread use persists today: we find it invoked by politicians, judges, journalists, and many others to express the view that certain actions, persons, institutions, or ideologies are not just morally problematic but require a special signifier to mark them out from the (...) ordinary and commonplace. Therefore, the question of what a concept of evil could mean and how it fits into our moral vocabulary remains an important and pressing concern. The Routledge Handbook of the Philosophy of Evil provides an outstanding overview and exploration of these issues and more, bringing together an international team of scholars working on the concept of evil. Its 27 chapters cover the crucial discussions and arguments, both historical and contemporary, that are needed to properly understand the historical development and complexity of the concept of evil. The Handbook is divided into three parts: Historical explorations of evil Recent secular explorations of evil Evil and other issues. The Routledge Handbook of the Philosophy of Evil is essential reading for students and researchers in the fields of ethics and philosophy of psychology. It also provides important insights and background for anyone exploring the concept of evil in related subjects such as literature, politics, and religion. (shrink)

Judgments of blame for others are typically sensitive to what an agent knows and desires. However, when people act negligently, they do not know what they are doing and do not desire the outcomes of their negligence. How, then, do people attribute blame for negligent wrongdoing? We propose that people attribute blame for negligent wrongdoing based on perceived mental control, or the degree to which an agent guides their thoughts and attention over time. To acquire information about others’ mental control, (...) people self-project their own perceived mental control to anchor third-personal judgments about mental control and concomitant responsibility for negligent wrongdoing. In four experiments (N = 841), we tested whether perceptions of mental control drive third-personal judgments of blame for negligent wrongdoing. Study 1 showed that the ease with which people can counterfactually imagine an individual being non-negligent mediated the relationship between judgments of control and blame. Studies 2a and 2b indicated that perceived mental control has a strong effect on judgments of blame for negligent wrongdoing and that first-personal judgments of mental control are moderately correlated with third-personal judgments of blame for negligent wrongdoing. Finally, we used an autobiographical memory manipulation in Study 3 to make personal episodes of forgetfulness salient. Participants for whom past personal episodes of forgetfulness were made salient judged negligent wrongdoers less harshly compared to a control group for whom past episodes of negligence were not salient. Collectively, these findings suggest that first-personal judgments of mental control drive third-personal judgments of blame for negligent wrongdoing and indicate a novel role for counterfactual thinking in the attribution of responsibility. (shrink)

In the mid-1260s in Paris, a dispute raged that concerned the relationship between faith and the Augustinian theological tradition on the one side and secular leaning as represented by the arrival in Latin of Aristotle and various Islamic and Jewish interpreters of Aristotle on the other. Masters of the arts faculty in Paris represented the latter tradition, indicated by the phrase "double truth theory." In 1269, Thomas Aquinas wrote the polemical work On There Being Only One Intellect, Against the (...) Averroists (De unitate intellectus contra averroistas). Thomas is intent on countering two views: first, that intellect is not a faculty of the soul that animates our body, and second, that there is a single intellect existing separately that suffices for all people. Brief as it is, this work puts into play all the significant strands of Thomas's teaching on man - historical doctrinal, philosophical, and theological. It is a valuable source for discussing Thomas's views on the relationship between Aristotle and Christianity and puts to rest the misleading claim that Thomas baptized Aristotle." The introduction places the work historically and sketches the controversy to which it was a contribution. Part 2 includes the Latin Leonine text and McInerny's translation. Part 3 analyzes the basic arguments of Thomas's work and provides a series of interpretive essays meant to make Thomas accessible to today's readers. (shrink)

Hass wird in der Arbeit als eine anhaltende affektive Gesinnung verstanden, die auf eine erlebte Kränkung oder Ungerechtigkeit zurückgeht und auf Rache an ihrem Urheber, in extre­men Fällen auf die Vernichtung des Feindes gerichtet ist. Die Dynamik und Radikalität insbesondere des malignen Hasses resultiert, so die These des Autors, aus einer Affektretention, die durch die selbst empfundene Schwäche oder Ohnmacht des Hassenden bedingt ist. Durch diesen Rückstau wird der Hass demnach in der Latenzphase immer weiter genährt, bis er schließlich in (...) akute destruktive Handlungen umschlagen kann. Als charakteristische Struktur des Hasses wird dabei eine Dialektik von Selbststeigerung und Selbstdestruktivität mit fortschreitender Entleerung des Selbst herausgearbeitet. Diese indivi­duelle Dynamik findet sich in oft potenzierter Form im Hass von Gruppen wieder. Der Autor untersucht die Phänomenologie des Hasses und die daraus resultierende Form von Destruktivität anhand literarischer Beispiele, psychischer Störungen und gesellschaftlicher Phänomene. (shrink)

The current study examined youths’ and their parents’ perceptions concerning participation in an investigation of spontaneous and induced pain during recovery from laparoscopic appendectomy. Youth and their parents independently completed surveys about their study participation. On a scale from 0 to 10, both parents and youth rated their experience as positive. Among youth, experience ratings did not differ by pain severity and survey responses did not differ by age. Most youth reported that they would tell another youth to participate. Ethical (...) issues regarding instigation of pain in youth for research purposes are examined. (shrink)

Ce numéro est dédié à l’étude des corrélations entre les éléments initiaux ou leur absence, et certains « faits linguistiques » qui se produisent dans la phrase d’accueil ainsi que dans la séquence textuelle (phrases qui suivent et qui précèdent). Par élément initial nous désignons un élément situé dans la zone initiale de la phrase, c’est-à-dire avant le sujet, ou avant le verbe en cas d’inversion du sujet : expression adverbiale ou adjectivale, prédication seconde, connecteur, etc. S’il exi...

L'auteur réalise une relecture du corpus théorique postmoderne afin d'en dégager une grammaire politique nouvelle. C'est le parti pris de cet ouvrage que de lier la pensée politique de la postmodernité à l'analyse de la société actuelle et à sa transformation. L'objet théorique qu'il nous propose permet d'envisager et d'éclairer une série de faits sociaux et d'idées nouvelles dans notre contemporanéité mouvante.

Contrairement à ses deux ouvrages précédents, qui depuis longtemps sont des classiques incontournables de l’histoire de la philosophie antique, le dernier livre d’Anna Maria Ioppolo ne se présente pas comme l’étude d’un auteur ou d’un problème hellénistique important, mais, plus modestement, comme l’étude d’un témoignage, celui de Sextus sur l’Académie sceptique. À première vue, il s’agirait donc d’un ouvrage appartenant à un genre bien connu et assez ancien, l’étude de sources, au double sen...

Biographical note: Thomas Alkemeyer (Dr. phil.) ist Professor für Soziologie und Sportsoziologie an der Carl von Ossietzky Universität Oldenburg. Ulrich Bröckling (Dr. phil.) ist Professor für Kultursoziologie an der Albert-Ludwigs-Universität Freiburg. Tobias Peter (Dr. rer. pol.) ist wissenschaftlicher Mitarbeiter am Institut für Soziologie der Albert-Ludwigs-Universität Freiburg.

This chapter discusses the question of sense and meaning in Heidegger's hermeneutics. As sense and meaning are matters of intelligibility, it first explores how Heidegger deals with that topic. Then the chapter sketches out how Heidegger's doctrine of sense and meaning grew out of his reading of Aristotle's De interpretatione 1–4. Phenomenology in Heidegger is about hermeneutical questions. Heidegger's hermeneutics grew out of his interpretation of Aristotle's treatise Πϵρì [See PDF for text that cannot be displayed in HTML]ρμηνϵíας yet in (...) that entire text we do not find a single reference to “hermeneutics”. Aristotle's definition of [See PDF for text that cannot be displayed in HTML]ρμηνϵíα in De interpretatione 1–4 has many moving parts. In the broad sense of the term, animals as well as human beings can enact a [See PDF for text that cannot be displayed in HTML]ρμηνϵíα, which in its broadest sense means a communication. More specifically it is any expression, animal or human, that is meaningful, that intends to communicate, and that seeks to stimulate attention, acknowledgment, or agreement. (shrink)

_"Clarissa" on the Continent _defines and explores two strategies of literary translation—creative vs. preservative and strong vs. weak—as they transform one of the most influential English novels. Thomas Beebee compares the two opposing strategies as they influence the French translation of _Clarissa_ by the novelist Antione François de Prévost and the German translation by the Göttingen Orientalist Johann David Michaelis, and in doing so he demonstrates that each translator found authority for his procedure within the text itself. Each translation (...) is also examined in light of Richardson's other writings and placed in its literary and cultural context. This study uses translations in order to interpret _Clarissa_, to show how the basis for the novel's reception on the Continent was laid, and to explore the differences and interactions among three literary and cultural systems of the eighteenth century. The close examination of these two important translations enable the formulation of not only a theory of creative vs. preservative translation but also the interconnections between literary theory and translation theory. Beebee also looks at later translations of _Clarissa_ as products of literary and historical change and at Prévostian strategies of the novel. (shrink)

Welfare science has built its foundations on veterinary medicine and thus measures of health. Since bottlenose dolphins (Tursiops truncatus) tend to mask symptoms of poor health, management in captivity would benefit from advanced understanding on the links between health and behavioural parameters, and few studies exist on the topic. In this study, four representative behavioural and health measures were chosen: health status (as qualified by veterinarians), percentage of daily food eaten, occurrences of new rake marks (proxy measure of social activity), (...) and willingness to participate (WtP) in Positive Reinforcement Training sessions as qualitatively measured by their caretakers. These data were collected multiple times a day, every day over the course of a year from a multi-facility, large sample size (ndolphins= 51), allowing powerful analyses of the relationships between measures. First, it was found that dolphins with a higher WtP score also had a significantly better health status, ate a higher percentage of their daily food, and a lower occurrence of new rake marks. In addition, the WtP score was significantly lower up to 3 days before the weekly veterinary diagnosis of a decrease in health state; the percentage of daily food eaten and new rake mark measures did not show any significant change before such a diagnosis. These results suggest that WtP in training sessions is a potential behavioural measure of dolphin welfare, and an indicator of early changes in the dolphins’ health state. We therefore suggest measurement of WtP as a more practical and non-invasive tool to support veterinary care and general management. More work needs to be conducted to elucidate the influence of social behaviour on health, and to identify other potential welfare indicators, but this long-term study has shown that qualitative measures can be both practical and valid when assessing dolphin welfare. (shrink)

A good place to start in assessing a theory of truth is to ask whether the theory under discussion is consistent with Aristotle’s commonsensical definition of truth from Metaphysics 4: “What is false says of that which is that it is not, or of that which is not that it is; and what is true says of that which is that it is, or of that which is not that it is not.”1 Philosophers of a realist bent will be delighted (...) to see that Anselm unambiguously adopts the Aristotelian commonplace. A statement is true, he says, “when it signifies that what‐is is.”2 But the theory of truth that Anselm builds on this observation is one that would surely have confounded Aristotle. For no matter what the topic, Anselm’s thinking always eagerly returns to God; and the unchallenged centrality of God in Anselm’s philosophical explorations is nowhere more in evidence than in his account of truth. Indeed, we see in the student’s opening question in De veritate that the entire discussion has God as its origin and its aim: “Since we believe that God is truth, and we say that truth is in many other things, I would like to know whether, wherever truth is said to be, we must acknowledge that God is that truth.”3 The student then reminds Anselm that in the Monologion he had argued from the truth of statements to an eternal Supreme Truth. Does this not commit Anselm (the student seems to be asking) to holding that God himself is somehow the truth of true statements? But what definition of truth could make sense of such an odd claim? Anselm is happy to take up the challenge of showing that his description of God as “Supreme Truth” is no mere metaphor, but the expression of the deepest insight into the nature of truth. An account of truth is just theology under a different name. This first distinctive characteristic of Anselm’s theory, the centrality of God as Supreme Truth, helps account for a second distinctive characteristic: its strong insistence on the unity of truth. All truth either is God or somehow reflects God; thus, one simple being provides the.... (shrink)

EN BIOLOGIE AUSSI, L'AUTRE EST EN NOUS La biologie nous montre que, dans des conditions physiologiques normales, quelque chose de l'autre est en nous. Nous avons déjà parlé de la greffe tissulaire où évidemment le tissu ou ...

Contrairement à ce que l'on croit souvent, l'interprète ne se contente pas de traduire, mécaniquement, le contenu : il l'adapte aux spécificités de son auditoire. La lingua franca qu'est devenue l'anglais pose d'ailleurs des problèmes spécifiques, du fait de la diversité de ses variantes, que ce soit celles d'anglophones ou de non-anglophones, d'où le recours à une forme d'anglais « international» pour les besoins de la communication. Par ailleurs, l'anglais et le français sont les langues officielles d'un organisme comme l'OCDE, (...) mais bien d'autres langues peuvent être utilisées dans des occasions particulières . Cette tendance au plurilinguisme semble de plus en plus s'étendre aux organismes internationaux en raison, notamment, des demandes des nouveaux pays membres.Contrary to what is often believed, the interpreter does not simply translate mechanically content: it adapts to the specific audience. What has become the lingua franca English also poses special problems because of the diversity of its variants, whether those of English Or non-English speakers to where the use of a form of "international" English for communication purposes. In addition, English and French are the official languages ​​of the OECD as an organization, but other languages ​​may be used in special occasions .. This trend seems to multilingualism increasingly extend to international bodies, particularly because of the demands of the new member countries. (shrink)